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"Islamic Research Media"

Wali (Aulia)

♦ Wali ka ma’ana hai Dost.

››Auliya Allāh ALLĀH ta’ala ke wo Mo’min Saaleh Muqaddas bande hote hain jo Rab ke mehboob aur muqarrab wa pasandeeda hote hain jinko ma’arifat e ilāhi aur qurb e ilāhi ka ek khaas darja mila hai.

›› Wilaayat ki 3 qisme hain :

[1] Wilaayat e Fitari – Jo paida’ishi wali Allāh hote hain.

[2] Wilaayat e Kasabi – Jo apni ibaadat, riyaazat aur zohado taqwa se Allāh ke wali bante hain.

[3] Wilaayat e Wahabi (Ataai) – Jo kisi ki dua se wali Allāh bante hain (Kisi Wali Allāh ki ya Ahle bait Alaihissalaam /Aal e Rasool ki ya Peer ki ya Waalidain ki dua se).

›› Auliya Allāh har zamaane me hote hain aur qayaamat tak hote rahenge.

›› Ba’az Auliya Allāh Wilaadat (paida’ish) se hi zaahir hote hain, ba’az kuchh arse ke ba’ad aur ba’az wisaal (dunya se parda farmaane) ke baad zaahir hote hain.

›› Wilaayat ke bahot se Darjaat hote hain :

1). Ghaus

2). Qutub

3). Nuqaba

4). Awtaad

5). Abraar

6). Abdaal

7). Akhyaar

Ghaus Wilaayat ka sab se a’ala darja hai.

›› Duniya mae 1 Ghaus, 3 Qutub, 3 Nuqaba, 4 Awtaad, 7 Abraar, 14 Abdaal aur 300 Akhyaar hote hain.

Jab kisi Akhyaar ka wisaal hota hai ya us to ALLĀH ta’ala kisi Mo’min Saaleh ko Akhyaar banaata hai. Jab kisi Abdaal ka wisaal hota hai to Akyaar me se kisi ek ko Abdaal banaata hai. Jab kisi Abraar ka wisaal hota hai to Abdaal me kisi aik ko Abraar banaata hai. Kisi Awtaad ka wisaal hota hai to Abraar me se kisi aik ko Awtaad me banaata hai. Jab kisi Nuqaba ka wisaal hota hai to kisi Awtaad ko Nuqaba banaata hai. Jab kisi Qutub ka wisaal hota hai to Nuqaba me se kisi aik ko Qutub banaata hai aur Jab Ghaus ka wisaal hota hai to Qutub me se kisi ek ko Ghaus banaata hai.Aur in ki muqarrar ta’adaad utni hi rehti hai.

›› Har ilaake ke Abdaal ki kuchh khaas zimmedaari hoti hai jaise Baarish barsaana, Rizq taqseem karna aur Balaao ko door karna.

Peer-e-Kaamil ki Pehchaan

Huzoor Data Ganjbaksh Ali Hajweri RadiAllahu Ta’ala Anhu farmate hain Mai Apne Shaykh ke saath Azerbaijan ke ilake me safar pe tha. Toh ek jagah Aapne dekha ke kuch darwesh khade they sufiya waale jhubba pehankar, daaman pehlakar khade they, mang rahe they to zameendar log aake unki jholi me galla daal rahe they. Aap farmate hain Maine Apne Shaykh se pucha inlogo ne sufiya ka libas pehna hua hai par itne zalil kyu hogaye hain? Sufiya (Allah Waale) to bayniyaz hote hain par ye log itne zillat ki halat me kyu hain (ke bhik mangrahe hain)?

Data Sahab farmate hain Mere Shaykh ne jawab diya: Ye isliye itne zalil hogaye ke jis tarah inko duniya (daulat) ki talash hai kyunke inke jo peer hain unko mureedo ko talash thi!

Yaani farmaya jo jitna mureedo ki talash me maara maara firega uske mureed o khalifa duniya ki talash me maare maare firenge.

Mujhse kisine pucha ek ijlas me ke Kamil Peer ki pehchan kya hai?

Maine ek jumle me jawab diya: Kaamil ki pehchan badi aasaan hai : Wo jisey mureedo ki talash na ho!! (yaani naye naye mureed banane ke chakkar me na padey).

Jo mureedo ki talash me abhi tak firta hai uski mureedo ki talash abhi khatam nahi hui Allah ki Talash kab shuru hogi?

Mard-e-Haq ki pehchan ye hai ke jisey sirf Allah ki Talash ho!

Jise Allah ki Talash daamangeer hojaye, jis dilme Allah ki Muhabbat ki aag bhadak utthe, jisey Allah ki Muhabbat aur Allah se Milne ka Shauk paida hojaye, wo Usey chodke kisi aur ki talash me kyu aur kaise firega?

Bade Kaamil WaliAllah they Sehan e Kaaba me, Hazrat Khizr Alaihissalam unke saath baithe Ibadat karrahe they. Jab uthke chale gaye to kisine pucha Hazrat Khizr Alaihissalam Aapke saath baithe they, aapne Unse mulakat nahi ki na dhyan diya? iski kya wajah?

To unhone kaha mai maazrat kha hun (maafi chahta hun), mai Us Dhyan (Allah Ta’ala ki Yaad) se farig hou to kisi aur taraf dhyan du, mai Allah ke Dhyan me tha!

To jisey hamesha sirf mureedo ki talash hai yaani mere mureedo ki tadaad badhe ye dhyan hai hamesha to wo jhoota hai, jo sachha Peer aur Mard-e-Haq hai usey parwah nahi hoti kitne mureed hain kitne nahi, laakho mureed hain ya ek bhi nahi, kyunki uska dhyan to hamesha sirf Allah ki taraf hota hai!

The Eleven Hijabaat (Veils) of Sufism

“From among the multitude, Allah gracious appoints some selected persons as His friends to preach His commandments for the benefit of the world. Their one greatest qualification is that they renounce the wealth and pleasures of the world and dedicate their lives to the love, devotion and service of Allah and humanity. When others fear, they don’t. And when others feel the pinch of sorrows and pain, they don’t. When the world would have no such Walis then the Day-of-Qayamat would dawn upon it.”

–Hazrat Ali Hujwari Data Ganj Baksh of Lahore

 The basic concept of Sufism is quite simple: that humans were created by a Supreme Creator (Allah) Who sent to His humanity over the course of time a succession of Prophets  (Alaihis Salaam)  who revealed to this humanity the rules of life and conduct for living not only a harmonious life on this earth, but also for securing salvation in the next world.

In practical terms, the method of living out this life is reposited in the life example of the Holy Prophet Muhammad (s. Alaihis Salaam .) the final Prophet, who was sent to correct errors that had crept into the Divine Code revealed by prior Prophets  (Alaihis Salaam) , and also to complete the Divine Revelation to humanity. Thus, the mission of all previous Prophets  (Alaihis Salaam)  is accepted and respected, yet the Sufis follow the example of the final prophet, since it is conveyed by a book which is errorless, and deemed as Final by the Creator, the One who Sent it.

It would have been possible, easy even, for Allah to have left His Quran laying somewhere for everyone to find it. Yet, He, in His Wisdom, chose to have a human being first convey the Book, and then demonstrate and comment on each and every action ordained in the Qur’an. There is no comparable book or sequence of events associated with any other human in history.

The scope of life outlined in the Holy Quran is at once immensely practical and utterly sublime. Instead of each person making up their own mind, or interpreting according to their own whim or wish, we have a book of advices and codes which cannot possibly be arrived at by individual thought, choice or action.

In order to correctly implement the life outlined in the Holy Quran, it is the practice of Muslims to “imitate” the behaviors of the Holy Prophet (s. Alaihis Salaam .w.) . Yet, there are many verses and topics of the Quran which require deep thought and guidance for one to avoid being misled by one’s own interpretation and imagination.

Moreover, there are spiritual states alluded to in the Quran, which, in order to correctly understand or perform, Allah subhanu wa taala advises us to consult with various persons whom He identifies as “possessing Knowledge,” or “beloved friends,” and similar descriptions. In sum, He grants that some are better or clearer than others in their understanding of His intentions for humanity.

It is in the foregoing context that the Sufi Orders arose — not for the sake of evading or corrupting the Divine Commandments for humanity, but to methodically study and implement the Divine Codes to the highest degree possible in human beings.

According to the Chishti Sufi conception, there are eleven Hijabaat (veils) intervening between man and Allah, barriers to either fully implementing His Commands, or to fully experiencing the Light and Mercy which He has Promised.

The curriculum of the Chishti Order is designed to be carried out in a “teacher-student” context. While the course of study and practice ordinarily carries on for an extended period of up to 25 or 30 years, below we summarize the “veils” or barriers to true knowledge and understanding, which the instruction of the Shaikh aims to dissolve. In sum, Sufism is nothing but the heart and soul of Islam, expressed in a conceptual framework.

The Eleven Veils

(1) Maarifat (Knowledge of Allah)

The first Hijaab or veil is the veil of Allah’s Maarifat, the Divine Knowledge pertaining to the relation of Allah with man.

Certain critics say that Maarifat is attained by ilm (knowledge) and aql (wisdom), but Shaikh Ali Hujwari refutes this claim. He says: “If Maarifat were attainable by ilm and aql then every alim (learned scholar) and wiser person should have been an Aarif (Sufi faqeer) whose definition and life are absolutely different from the definition and life of the Ulema (learned scholars). But it is not the case.” He says “Maarifat is attained only by that aspirant who receives special favour or Hidayat of Allah because it is Allah alone Who opens, closes, widens or seals the door of an aspirant’s heart. Ilm and Aql (knowledge and wisdom) can be helpful in attaining Maarifat but they cannot be its cause which is created only by the favour of Allah.” “I have recognized Allah only through Himself and all else through His Light.”

“What is Ma’arifat then?” asks Hazrat Ali Hujwari. He discusses the answer to this question in the light of the matured experiences of the great Sufis of the world:

Hazrat Abdullah-bin-Mubarik says : “Maarifat means that there should be no wonderment about anything of the world because this wonderment is created by Allah and is an act which is beyond all human conception, wisdom and powers. Because Allah Almighty has full control and command over everything of both the worlds then why should an Aarif (Sufi) entertain doubts or wonder about the powers and actions of Allah? They are as sure as daylight.”

According to Hazrat Zunnoon Misri, “the reality of Maarifat is that Allah, by the persistent effulgence of His divine light, divulges His secrets to the Aarif and illumines his heart and eyes by this Light to protect him against all the evils of the world without permitting even an iota of any doubts or reflection in the heart of the Aarif. After acquiring this stage in Maarifat a Sufi continues to see and enjoy all the manifestations of Divine Secrets.”

Hazrat Shibli says that Maarifat is the name of everlasting wonderment. There are two kinds of this wonderment. One is experienced during the state of sukr and the other one during the state of sehav”. (Both of these states are described in the Glossary of Sufi Terms). “If it prevails in the state of sehav, it amounts to kufr, (disbelief or faithlessness) but if it prevails in the state of sukr then it is Ma ‘Arifat because there can be no doubt whatever in the existence or presence of Allah in this state. And it is by this wonderment of Allah’s existence that a Sufi’s faith is strengthened and conclusively confirmed.”

Hazrat Bayazid Bastami says that “Maarifat is the source of conviction of a Sufi that everything of the universe is under the dominating control and power of Allah, that nobody else has any authority whatever upon His kingdom; that everything has its connection with Allah; that everything is at the mercy of His command and that everything derives its qualification from the store-house of Allah’s qualifications; that everything which is manifesting itself is manipulated by His Power and, lastly, that all the moving and stationary objects of the world, like the mountains, skies, earth, etc. are in their places because of His wish to keep this most wonderful drama of His creation going under the “Divine Scheme of  Things”–an everlasting Divine Order of the Universe.

(2) Tauheed (Unity of Allah)

The second Hijaab or veil is that of Tauheed (Oneness or Unity) of Allah. There are three kinds: (1) That Allah Himself is aware of His Oneness; (2) that He commands man to accept and recognize His oneness; and (3) that people know about the Oneness of Allah.

And when a Sufi attains the knowledge of Allah’s realization, he feels that Allah is One who recognizes no duality in His existence, that He is eternally ancient and, therefore, free of all changes incidental to every thing of the world. He Allah is not limited to the four walls of a house; He needs no home to live in. Allah has no soul for which a body is needed to get in. Allah has no body in any shape or form whatever for which He might need a soul. He is born of no parents and nothing changes His Oneness and divine attributes. Allah has lived ever since, and shall live for all time. He knows, hears, sees and speaks. He does what He wishes and He wishes what He knows. Allah’s Commandments are His wish for the good of mankind on earth and, religiously speaking, mankind has no choice but to submit to and obey Him faithfully. He is the cause of all profit and loss. He alone can judge best all the affairs of both the worlds.

Of all the fundamental principles, recognized by great religions of the world, Tauheed, i.e. Allah’s Oneness, is the main pillar over which their basic structures stand.

(3) Iman (Faith)

The third veil is of Iman (faith) which is the mainspring of every religion of the world, and not of Islam alone. What is the cause of Iman? Is it Ma’arifat or obedience? One group of Sufis maintains that the cause of Iman (faith) is Ma’arifat, because it is through Ma’arifat that man sees the wonderments and the astonishing manifestations of Allah which convince him of His existence, apart from all the other enormous amount of evidence illuminating between heaven and earth.

If there is only Ma’arifat and no obedience of man, Allah may not question him about his faith. But if there is neither obedience nor Ma’arifat, then man would be answerable to Allah for his faith, and he will never have salvation or peace in both the worlds.

As a matter of fact, Iman is a highly delicate spring in the machinery of deen (religion). Hazrat Ali Hujwari says, “there can be no Ma’arifat without Iman and obedience”. Ma’arifat is the name of shauq (fondness) and love, and the root of all fondness and love is obedience. The more that fondness and love flare up in one’s heart, the more is one’s obedience to and respect for Allah and His commandments.

It is wrong to say that obedience is necessary only up to the stage of acquiring Ma’arifat, and that after it is once attained, a Sufi is saved of all his strivings and other wordily duties. When a Sufi’s heart. by his constant devotion, becomes the abode of Allah’s love, his eyes become the abode of Allah’s manifestations and his life becomes the subject of Divine teachings. But even then the body must not give up His obedience and, in fact, it cannot.

(4) Tahaarat (Cleanliness)

The fourth Hijaab (veil) is that of Tahaarat (cleanliness). After Iman, Tahaarat is an imperative link of the Sufi’s life. It has two kinds: (1) Tahaarat-e-Zaahir or outwardly cleanliness concerning the purity of his body; and (2) Tahaarat-e-Baatin or inward cleanliness. Without Tahaarat-e-Zaahir, Salat or prayer and all other devotional rites are not permissible or acceptable under the law of Shariat. Tahaarat-e-Baatin means purity of heart and spirit without which no Ma’arifat can be attained.

(5) Tauba (Repentance)

A default in the conduct of a Sufi or Muslim is forgivable by offering Tauba (repentance) before Allah. It can ward off Allah’s wrath against man’s sins. There are three conditions of Tauba: (1) repentance for opposition and default in breaking the Divine Law; (2) repentance that this default or opposition should not have been occasioned after any previous repentance; and (3) that there should be no idea of returning towards any pre-Tauba faults and shortcomings after the repentance.

These conditions are possible only when one feels ashamed of his sins. For this shamefulness too, there are 3 conditions: (1) fear of punishment, (2) knowledge of the fact that sinful deeds are to be punished, and (3) repentance for previous lapses of disobedience, because Allah sees and knows everything which a man does.

(6) Salat (Namaz or Prayer)

The sixth Hijaab (veil) is that of Salat, the Islamic prayer. Hazrat All Hujwari describes various beneficial meanings of Salat in the light of Sufism. He says: “Salat not only puts the devotee on the path leading to Allah but also opens up all the secrets of this path to a keenly devoted mind.” For instance, wuzu (ablution) means outward cleanliness of the body, the first and foremost condition to prepare for Salat. Then comes tauba (repentance) which means inner cleanliness of the devotee. Then comes the standing posture facing towards Kaaba, which means the devotee’s implicit faith in and devotion to Allah. Then comes Qayaam which means struggle against Nafs. Then starts the Qirat (recitation of certain Qur’anic verses) which means zikr or remembrance of Allah. Then follows ruku (the first forward bending-pose) which denotes humility overpowering the Nafs. Then comes Tashhed-e-Uns which indicates assertion of the devotee’s complete faith in and love for Allah. And finally comes Salaam which means to turn away from all worldly attractions with the blessings of Allah. This is a brief analysis of the benefits or philosophy of Salat as interpreted by Sufis. See also “Postures of the Prophets” for further explanations of the benefits and features of Salat.

Concentration In Salaat

Real Salat is that during which the devotee himself is present in Aalam-e-Nasoot (in this world) but his soul sours high in Aalam-e-Arwah (the spiritual world). This is the most difficult kind of Salat which only prophets, awlia (saints) and great Sufis can perform. Common people need a lot of concentration practice to do it, and yet they may fail.

Hazrat Hatira Asum used to say: “When I offer my Salat, I see Paradise at my right and hell at my back.”

(7) Zakat (Charity)

The seventh Hijaab (veil) is that of Zakat, the religious tax under Shariat to help the poor and the needy which has a direct bearing upon a Muslim’s faith. Hazrat Ali Hujwari says: “A Sufi in this respect must not be a philanthropist, who makes distinction in granting charity. But he must be like a Jawad who makes no discrimination at all in charity. The rich make discrimination in offering Zakat from their good or bad earnings. But a Sufi must act like a Jawad who makes no such discrimination.”

On what grounds a Sufi who has renounced the world and has no assets, no trade or business to earn anything is eligible to pay Zakat? He has to live on Tawakkal (absolute trust and reliance upon Allah for every need). Zakat is not only leviable upon one’s wealth and frugality. It also is payable on other benefits of life also, such as the blessings of Allah enjoyed by man at every step of his life, particularly the enjoyment of his sound physical health and fitness. He can and must certainly offer his share of Zakat in gratitude to Allah. Did not Allah gracious keep him and his limbs fit to perform his Salat? There is no wealth better than health. Hence gratitude is the kind of Zakat which even the poorest can afford to pay in return of Allah’s blessings.

Sayem (Fasting)

The eight Hijaab (veil) is that of Sayaam (fasting). Sayaam means control of the passions and desires of Nafs under the pain of hunger and thirst for at least thirty days in a year as a means of regular training and practice for a disciplined life. Hunger not only controls the Nafs and its desires. but it also creates humility in one’s behavior. Although hunger emaciates the body physically, yet it generates a devotee’s spiritual force which kindles divine light in the heart and develops will-power.

Hazrat Abul Abbas Qassab used to say: “When I eat I find the substance of evil and sin in me, and when I draw hand from eating, I find this act to be the reality of all devotion.” Hazrat Abdullah Tastari used to take his food only once in a fortnight, while throughout the thirty days of Ramadan (fasting month) he took no other meals except Iftaar (light refreshments taken to break the fast). Hazrat Ibrahim Adham also did the same during the Ramadan month in spite of the fact that he had to go out daily under the burning sun to cut and gather corn in the fields to earn his living. But the real splendor of this example lies in that whatever wages he earned by such a hard toil, he cheerfully distributed the same among the poor and the needy.

(9) Hajj (Pilgrimage To Kaaba)

The ninth Hijaab (veil) is that of Hajj. Hazrat The Hajj for a Sufi is the occasion for offering his tauba (repentance) to Allah.”

During the Hajj there are various rituals: (1) wearing of ihram (the solitary white cloth) means giving up all bad habits; (2) staying in Arafaat means absorption of divine love; (3) going to Muzdalifa means giving up of the passions of Nafs; (4) Tawaaf, or making rounds of the Kaaba, means seeing the divinity of Allah; (5) coming back to Mina means forgetting all desires of one’s heart; (6) running in Sara and Marwa means purifying the heart and soul; (7) Qurbani or sacrifice means sacrificing all the desires and passions of Nafs; and ( throwing of pebbles at the devil means throwing away of the bad companions and associates.

Hazrat Ali Hujwari adds: “If a Sufi fails to observe and learn the foregoing lessons from his pilgrimage to Kaaba, his going for Hajj will make no difference to him and will indeed be an aimless and vain show.”

(10) Mushaheda (Coming Face to Face with Divine Light)

The tenth Hijaab (veil) is that of mushaheda, that is, coming face to face with the Divine Light. Hazrat Ali Hujwari thinks that “Hajj is the only place of mushaheda for a Sufi.” Hazrat Abul Abbas says: “Mushaheda means a Sufi’s unswerving faith surcharged with overwhelming love for Allah; the devotee sees nothing else except the Light of Allah all around.” Hazrat Shaikh Shibli says: “In everything I saw, I found the Light of Allah in myriad colors and forms,”

(11) Aadaab-E-Saalik (Scrupulous Etiquette Of The Sufi)

The etiquette (behavior) of a Sufi is a very complex topic. The following points give some sense of the extraordinary life attitudes engendered in the Sufi:

(1) A Sufi must staunchly adhere to the commandments of Allah and traditions .of the Prophet.

(2) A Sufi must necessarily maintain cordial relations with the public indiscriminately.

(3) A Sufi must seek the company of other great Sufis as far as possible.

(4) A Sufi must welcome all who come to him with love and due regard.

(5) If a Sufi undertakes a journey. it should be strictly for the sake of Allah; i.e. for Hajj, seeking of knowledge, etc.

(6) A Sufi must eat very little like a patient and his food should have been procured by honest means; he must try to avoid invitations from the worldly people.

(7) A Sufi must never go to the courts of kings and must refuse to accept any kind of rewards or gratifications for his maintenance.

(8)A Sufi must walk in all humility without the slightest tinge of pride or vanity.

(9) A Sufi must sleep as little as possible in order to save time for his devotional duties.

(10) A Sufi must observe silence because silence is better than speech, but if he must speak then talking in favour of Allah and Truth is always better than silence.

(11) Bachelorship for a Sufi is against Sunnah, but if he wishes to be aloof of the world, then it is his ornament.

Conclusion

Sufism is a vast and most intricate divine subject to deal with in English, specially in a limited space. It is a special spiritual branch of Islam, as we have seen. It is indeed a Divine Knowledge which is bestowed by Allah upon a selected few for the benefit of humanity. Within the history of Islam, Sufism has carved out and built up a most brilliant history, a force for rejuvenating and strengthening Islam, against its enemies–the forces of the devil and his unbridled materialism.

Syed se Bugz

Daure hāzir me loogo se dast bosi aur wazifa lene ka aasan tarīn tarīqa

Sadate Izzam ki tanqīs karen unki burayi aur unme nuks talash Karen aur logo se dast bosi, Majālis aur mota nazrana ata hoga.!!!

Allah ke janib se Mawaddate Panjatan Pak alayhimusalam Musalmano par Fardh hai :

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

[ Surah Shura, Aayat – 23 ].

Rasūlullah ka farmane Aalishan :

Mai tumme do wazani chīzen choren ja raha hu unhe Masbuti se thāme rakhna ek Allah ki kitab aur dusri meri Ahle bayt. Mai tumhe apni Ahle bayt ke muta`liq Allah ki yaad dilata hu, Mai tumhe apni Ahle bayt ke muta`liq Allah ki yaad dilata hu, Mai tumhe apni Ahle bayt ke muta`liq Allah ki yaad dilata hu.

ثُمَّ قَالَ قَامَ رَسُولُ اللَّهِ صلى الله عليه

وسلم يَوْمًا فِينَا خَطِيبًا بِمَاءٍ يُدْعَى خُمًّا بَيْنَ مَكَّةَ وَالْمَدِينَةِ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَوَعَظَ وَذَكَّرَ ثُمَّ قَالَ ‏”‏ أَمَّا بَعْدُ أَلاَ أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَ رَسُولُ رَبِّي فَأُجِيبَ وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ أَوَّلُهُمَا كِتَابُ اللَّهِ فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللَّهِ وَاسْتَمْسِكُوا بِهِ ‏”‏ ‏.‏ فَحَثَّ عَلَى كِتَابِ اللَّهِ وَرَغَّبَ فِيهِ ثُمَّ قَالَ ‏”‏ وَأَهْلُ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي

[ Sahīh Muslim – 2408 ].

Sayyiduna Ali ( Karram Allahu Wajahul Karīm ) ne Farmaya :

قال علي : والذي فلق الحبة وبرئ النسمة لعهد النبي الامبي لا يحبني الا مؤمن ولا يبغضني الا منافق

Kasam hai Us Zaat ki Jisne Daane ko Faada aur Usse Anaaj Ugaye aur Jisne Jaandaro Ko Paida kiya Hazūr Nabi Karīm ka Mujhse Ehed hai ke Mujhse sirf Mu`min hi Muhabbat karega aur sirf Munafiq hi mujhse Bugz rakhega.

[ Sahīh Muslim, Kitab ul Imān, Hadīth Number 78 ]

[ Kitab us Sunnah Hadīth Number 1325 ]

[ Musnad ul Bazzar Jild 2 Hadīth Number 560 ]

[ Musnad Abu Ya’la Jild 1 Safah 250-251 ]

[Sahīh Ibnu Hibban Jild 15 Hadīth Number 6924 ]

[ Sunan at-Tirmidhi Hadīth 3736, Sahīh Shaykh Albāni ].

[ Sunan Ibnu Māja Hadīth 114, Sahīh – Shaykh Albāni ]. [ Tarīkh Madina Dimashq Jild 42 Safah 284, 287, 288 ] [ Khasa`is Amīr ul Mu`minīn, Imam Nasai, Hadīth Number 97, 98, 99 ]

[ Musannaf Ibn abi Shaybah, Hadīth 32600 ].

Hadhrat Abu Sa`ed al- Khudri ( Radi Allahu anh’ ) se Riwayat hai ke Hum Ansar log, Munafiqīn ko Unki Hadhrat Ali ( Karram Allahu wajahul karīm) ke sāth Bugz ki Wajah se Pehchante they. [ Fadhail us-Sahaba Jild 2 Hadīth Number 979, Salafi Muhaqqiq shaykh Wasīullah ne kaha ke Iski Sanad Sahīh hai”.

[ Hilyatul Awliyah Jild 6 Safah 295 ]

[ Tarīkh Madina Dimashq Jild 42 Safah 285-286 ]. Hadhrath Jabir ( Radi Allahu anh’) se riwayat hai ke hume ansār me chupe huwe Munafiqo ka pata na tha siwaye un logo ke Jo Maulae Qaynat ( Radi Allahu anh’) se bugz rakhtey they. [ Fadhail us-Sahaba, Hadīth 1086, Salafi Muhaqqiq Shaykh Wasīullah ne Kaha ke iski Sanad Hasan (Fair) hai ].

[ Tarīkh Madina Dimashq Jild 42 Safah 286, 287 ]

Rasūlullah ne farmayaJo Meri Itrat aur Ansar aur Arab ka Haq na pehchane wo Teen haal se khāli nahi Ya to Munafiq hai ya Harami hai ya Haizi baccha. [ Fatawa Ridhwiya Jild 23 Safah 253 ]

Rasūlullah ne Farmaya Jise Pasand ho ke uske umr me Barakat ho khuda use apni neymato se bahra mand karde to use lazim hai ke mere baad mere Ahle bayt se acha sulūk kare. Jo aisa na kare uski umr ki barakat uth jaye aur qayāmat me mere saamne Apna

trong>ﷺ ne Farmaya

Beshaq Allah ki teen (3) hurmate hain, Jo Unki hifazat karega Allah uske Dīno Duniya mehfūz rakhe, aur Jo unki Hifa e Allah
trong>
uski dīn ki hifāzat Farma Naa Dena ki, Ek Islam ki hurmat, dusri meri Hurmat, teesri meri Qarabat ki hurmat. [ Fatawa Ridhwiya Jild 23 Safah 254-255 ]

Sādate Kiram ki Ta`zīm Wajib aur Unki tauhīn Haram hai. Sadat aur Ulema ki te
hwiya Jild 22 Safah 420 ]

Aalime deen wo hai Jo Ahle Bayte Athār se Mohabbat kare aur unki ta`zīm kare aur Jisne bhi Sadat ki n ki usne
a
na
kuf
aur
kafir hai.

Rasūlullah ne Farmaya Jo Meri Aulad aur ansar aur Arab ka haq na pehchane wo teen illato se khāli nahi ya to munafiq hai ya Harami hai Ya Haizi baccha.

Dusre Alfaz yun hai Ya M<
r< a e āki hālat me uska Hamal liya.. [ Fatawa Ridhwiya Jild 22 Safah 420 ]

Mohabbate Aale at’hār ke Bāre me mutawatir Hadīthe Balke Qur`ane Azīm ki ayate Karīma hai
قل لا أسألكم عليه أجر&ampt
>&g
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دة في القربى

Farma dijiye Aye Mehbūbe kibriya Mai tumse Uspar koi Ajr Nahi Mangta magar ye Ke Apne Aqraba ki Mohabbat tumse māngta hu.

Unki mohabbat Musalman ka hai
se meh ami Waliyaudhubillahi
wa R

Haan Sacche Muhibbane Ahle bayte kiram ke liye Roze Qayamat Neymate barakate Rāhate hain.
Rasūlullah ne Farmaya Hum ahle Bayt ki mohabbat lāzim pakdo ke Jo
se ha
Dos
e saath mil ja
ega Qasam hai u
ske Haath me Meri jaan hai Ke Kisi bande ko Uska Amal a’ d J k ra n h e. tawa Rid a Ji 2 Safah 422 ] Jo Ahle baytse muhabbat narakhe mardūd o mal`un khārji hai. [ Bahārari`aildh 262
ong&/sg>rong&gstrong>

Afsos Aye Munkirat ke murtaqib is badtarīn fel se bhi agar apka damane atqa ma`asiyat se daagdar a ke
b kar dhasega..!!

Muttaqi Aal e Nabi Nahi Hota !

Kya yeh kehna durust hai ke har Muttaqi aur Parhezgar Aap ke Aal me se hai??

Jawab Mulahza Farmayen :

Hadhrath Anas bin Mālik ( Radi Allahu anhu ) se riwayat hai ke Rasūlullah ne Surat ul barāt ke Aylan ke sāth Hadhrath Abu Baqr as-Siddique ( Radi Allahu anhu ) ko Makkah bheja aur Phir Wāpis bulaya ayr Farmaya : Kisike Liye Munasib nahi ke Mere Ahle Bayt me se koi aur is Surat pohochaye, to Aap ne Hadhrath Ali ( Radi Allahu anhu ) ko bulaya aur unko wo Surat ata farmadi.

[ Khasa`is Amīr ul Mu`minīn, Imam Nasai, Hadīth number 72, Muhaqqiq ne Farmaya ke Is Hadīth ki Sanad Sahīh hai ].

[ Sunan at-Tirmidhi, Hadīth 3090, Shaykh albāni ne Farmaya ke iski sanad Hasan ( Fair ) hai ].

Hadhrath Ali ( Radi Allahu anhu ) se riwayat ke aakhir Nisf hissa ye hai :

Hadhrath Ali unse Ja mile aur Unse Kitab leli to Hadhrath Abu Baqr as-Siddique afsarda’ halat me Rasūlullah ke pas wapis laute aur arz kiya Ya Rasūl Allah kya mere muta`liq koi wahi nāzil huwi hai?? Aap ne farmaya : Nahi mujhe hukm diya gaya hai ke is zimmedari ko mai khud ada karun ya mere Ahle Bayt me se koi isko pohochaye.

[ Khasa`is Amīr ul Mu`minīn, Imam Nasai, Hadīth number 73, Muhaqqiq ne Farmaya ke Is Hadīth ki Sanad Sahīh hai ].

Sahīh Bukhāri, Hadīth Number 1622, Kitab ul Hajj

Rasūlullah bhejte hain Hadhrath Abu Baqr as-Siddique ( Radi Allahu anhu ) ko Amīre Hajj banakar, ye 9va Saale Hijrat hai Madina Tayyaba Ke Kuch Mīlo ke fāsle Par Zul hulefa hai Jaha par log Ihram Baandhte hain.

Imam Badruddin Ayni al-hanafi is maqam par likhte hain ke Hadhrath Siddiqe Akbar ( Radi Allahu anhu ) waha par Pohoche pīchey se Sarkar ne Maulae Qaynat Ali ( Radi Allahu anhu ) ko apni ūthni dekar bheja, Maula Murtudha Jab samne huwe to unse Pucha gaya ke Amīre Hajj bankar aaye ho ya Māmūr banke? Unhone Kaha Māmūr Banke Aaya hun pīchey Chalne ke Irade se Aaya hun Amīr banne ke Irade se Nahi aaya. Pucha ke fir aaye kyun ho? Kaha ke Sarkar ne mujhe bheja hai kaha mere bāre me Koi aayat to nahi nazil huwi?? Kaha aayat ka Pata to Sarkar ko hi ho sakta hai mujhe Iske Muta`liq pata nahi. Pucha fir aye kyun ho? Kaha ke Mujhe Chalkar Ke Maidane `Arfāt me Jo kuffar ke sath kiye huwe Mo`ayde hain Unke Todne ka Aylan karna hai. Unhone kaha ke ye kaam to Mai bhi Kar sakta hun apki Aane ki kya zarurat hai? Maulae Qaynat ( Radi Allahu anhu ) ne Kaha Chalo Fir Sarkar se hi puchlen.

Siddiqe Akbar ( Radi Allahu anhu ) wapis gaye aur Farmaya Ya Rasūl Allah mere bāre me koi aayat nāzil huwi hai?? Kaha ke Koi nazil nahi huwi. Farmaya ke Fir Ali ko kyun bheja hai. Kaha aylan karne ke Liye. Sayyiduna Siddiqe Akbar ( Radi Allahu anhu ) ne kaha aylan to mai bhi kar sakta tha Sarkar ne Farmaya :

Aye Ali Aylan ya Mai kar Sakta hun ya Meri Ahle Bayt me se Koi Aylan Kar sakta hai Ye Mo`ayda aysa hai ke Iska Aylan ya mai khud kar sakta hun ya Meri Ahle Bayt ka koi Fard iska Aylan kar sakta hai.

[ Umdat ul Qari Sharh Sahīh Bukhāri Jild 9 Safah 380, Imam Badruddin Ayni al-hanafi ].

In Roshan tarīn Tasrīhāt ke baad ahbāb khud jawab Faraham karen ke Jab Taqwe aur Parhezgari ki wajah se Sayyiduna Abu baqr as-Siddiqui ( Radi Allahu anhu ) Ahle Bayt me Shāmil na ho sake to Aaj kal ke dawedar Kaise shāmil ho sakte hain Jabke Siddique Akbar ( Radi Allahu anhu ) se bada koi muttaqi aur parhezgar ho sakta hai??

Isse ye kehna Bātil Sabit huwa ke Har Muttaqi aur parhezgar Aap ke Aal se hai.

Golden Words of Sheikh Abdul Qadir Jilani RadiAllahanhu

  • Though I be in the west and my disciple in the East, if a world goes to attack him, I know. I will save him.
  • Look towards that person who looks towards you. Love that person that loves you, listen to that person that listens to you and give your hands in his hands that are prepared to grasp it.
  • A mans position in life is such that though he is mortal he is reborn with pleasure in the winds of afflictions. It is that very same life whose consequence is not death. It is that very same comfort which has no extreme anguish.
  • That person who has enmity against a well to do companion, he totally rejects the wisdom and foresight of the sustainers.
  • Many wealthy people because of greed are poor and needy, in reality the brave person is he who wrestles and defeats the devil of greed and thereafter becomes independent and without want of need from this material World.
  • The person who backbites and speaks ill of us are actually our success because they pay homage to us by writing their good deeds into our deed books.
  • Look carefully at the previous graves lying in ruin. How the sands of beautiful people are turning bad.
  • If you do not find the sweetness of doing a good deed then be aware that you have not done that deed.
  • Disrespect earns the displeasure of the creator and the creation.
  • To please the enemies of Allah SubHanuhu wa Ta’ala is beyond comprehension and wisdom.
  • O! Gifts do not imprison me so that I become unmindful to the benefactor.
  • O! Doers of good deeds giving birth to sincerity in your deeds can never be a wasted effort.
  • Among the creation, silence is not bravery but rather impatience.
  • The person who cannot educate his own soul, then how is he going to educate others.
  • The love of Allah SubHanuhu wa Ta’ala and the Prophet SallAllaho Alaihi wa Sallam is intertwined in poverty and starvation.
  • The love of the World generally blinded the eyes, those eyes which should have been used to identify the specialties of the Almighty Creator.
  • The person who becomes aware of Allah SubHanuhu wa Ta’ala then he becomes hospitable towards the creation.
  • Preach only in accordance to religion otherwise remaining dumb is better.
  • To adopt anonymity and unwholesomeness relative to it is peaceful.
  • As long as there remains on this earth one person in your heart whom you fear or have high expectations of, then until then your Faith is not complete.
  • Until you still possess arrogance and anger you cannot classify yourself amongst the learned.
  • That sustenance whose extent is expansive but no thanks is given for it and that means of livelihood which is difficult but no patience is shown for it become a source of revolt and mischief.
  • Always hold the best opinions about others and think ill of yourself.
  • O! ‘Alim do not soil your knowledge by sitting in the company of Worldly people.
  • Your speech will tell what is in your heart.
  • An oppressor destroys the World of the oppressed, and his own in the hereafter.
  • To start something good is your job and to see it completed is the work of your creator.
  • A wise person first question his heart thereafter speaks with his mouth.
  • To remain alone is protection and safety and to every sin there is a period of execution.
  • Except for the needs of your children and family do not leave the house unnecessarily.
  • Endeavor not to start a conversation and your speaking becomes necessary only to answer a question.
  • Keep your mouth closed from answering unnecessary questions so that you can remain safe from unnecessary talk.
  • That person who is never distressed, has no virtue.
  • Material people chase the World while the World chases the friends of Allah SubHanuhu wa Ta’ala .
  • This World is a World of exertion for a Mo’min while the hereafter is a World of relaxation.
  • Suspicion closes all the benefits to be accrued.
  • An understanding person finds no joy in anything, for it has accountability, for being lawful or a punishment for it being unlawful.
  • To make the soul receive the truth is its existence while making it receive failures, errors, falsehood and wrongdoings is its annihilation.
  • Those who belong to Allah SubHanuhu wa Ta’ala carry out his commands and even their hearts are reinforced by it. You carry on committing sin then to you have no fear. This is obvious evidence of betrayal. Beware; safeguard yourself for you may be caught out unawares when your allotted time is up.
  • A disrespectful becomes the object of displeasure and wrath of both the creator and the creation.
  • Iman (Faith) is the root while deeds and actions are its branches. Therefore stay away from associating with your Iman and sin with your actions.
  • First there is ignorance, thereafter knowledge, then follows practice upon your knowledge, thereafter sincerity upon that action and finally comes understanding and wisdom in the heart.
  • If you do not have patience then poverty and sicknesses become a misfortune and if you adopt patience then it becomes nobility and graciousness.
  • To gain the happiness of Allah SubHanuhu wa Ta’ala is impossible if you cannot make a poor person happy. The treatment for afflictions upon oneself is to gain the happiness and pleasure of the poor.
  • Whosoever asks of the creation is blind to the doors of the creator.
  • You are busy in fulfilling the desires and wishes of the soul (nafs) while the nafs is busy in destroying you.
  • That person is close to Allah SubHanuhu wa Ta’ala who is kind and affectionate towards the creation.
  • Rejection (kufr) of the divine blessings and providence is contrary to achieving closeness to the truth.
  • Hundreds of thousands of people just like you have been fattened and then swallowed by this World.
  • Do not be fooled by your youthful appearance for very soon it would be taken away from you.
  • Poverty saves one from sin and wealth is a trap for sins regard poverty as your protector.
  • To make a poor person happy makes one the inheritor of and undisclosed amount of reward.
  • What are you going to do by taking the bounties? Take the merciful and compassionate one. Every pious person is from the progeny and following of Muhammad SallAllaho Alaihi wa Sallam.
  • He whose fate is ultimately death then what is the need for happiness.
  • People do not regard you with respect because you are proud and vain but rather they look up to you when you are polite and hospitable.
  • Keep your hearts open only for Allah SubHanuhu wa Ta’ala and to busy yourself in earning a means of livelihood for your family is also following the commands.
  • To remember death is the best treatment for all ailments.
  • Worship and prayers breaks unwanted habits and should not be but a habit only.
  • The person who wishes to tame his soul should bridle it with silence and good etiquettes.
  • Allah SubHanuhu wa Ta’ala asks a loan of his servants and the messengers of this are the beggars.
  • For the whole period I spent in the companionship of my sheikh (spiritual guide) I have never seen the whiteness of his teeth.
  • Whenever it is possible reform each morsel for the foundations of good deeds lies in it.
  • The creation are like children in relation to the saints of Allah SubHanuhu wa Ta’ala .
  • It is a lie if one says by sitting in the company of those women with whom relationships are lawful and young boys; one has absolutely no inclination towards them. Islamic principles (Shari‘ah) is neither definitely not in agreement nor does a sound mind allow for such conformities and this is total rejection of Shariat for Shari‘ah has never given anyone exemption from this.
  • When the angels do not enter a house in which there are images pictures then how do you expect Allah SubHanuhu wa Ta’ala to enter your heart which is full of thousands of statues and idols. Anything else besides Allah SubHanuhu wa Ta’ala presence in the heart is images and idols.
  • A visit to the pious person communicates the condition of the person.
  • The key to the closeness to the truth is in private consultations and journeys.
  • Do not become subservient to the gifts in such a manner that you forget the bestowal of the gifts.
  • The provisions and luggage undoubtedly is modesty, such that, because of it, the doors of sovereignty and reality seem closed.
  • It is not becoming of a mo’min to sleep until he has kept his will and testimony ready.
  • The obedience of Allah SubHanuhu wa Ta’ala is by asking and not by desiring.
  • You are busy in building mansions and palaces for others to stay in while; its accountability rests entirely on you.
  • O! Children of Adam Alaihis Salaam be modest towards Allah SubHanuhu wa Ta’ala as you would be modest towards your religious neighbor.
  • When a person commits a sin, he closes the doors, draws the veils and hides from the creation and goes against the commands of the creator in private, and then the creator says, O! Son of Adam Alaihis Salaam you have regarded me the least amongst those that can see you because you found it necessary to hide yourself from the creation yet you have not shown modesty and shame even equivalent to that of the creation towards me.
  • It is not beneficial to be a master at speech when you are immature at heart.
  • Be obedient with a direction; don’t become obedient to the masses.
  • Do not become a polytheist by regarding your wealth as absolute and total power of assistance.
  • O! You who make fun of others very soon you will know the answer to your own fate.
  • O! Munafiqa (Hypocrites) very soon you will see the punishment of Allah SubHanuhu wa Ta’ala descending upon you in this World and the hereafter. The times are pregnant and very soon you will see what it gives birth to.
  • Your actions are proof of your belief and your exterior appearance is a sign of your interior condition.
  • To turn your face towards the creation is to turn your back towards Allah SubHanuhu wa Ta’ala .
  • Empty desires are the jungle of stupidity and folly and only the foolish hustle and bustle aimlessly within it.
  • Make silence your habit, anonymity you clothing, escape from the creation your aim and if it is possible then dig the hole and sit down in it. This habit should stay with you until such time that you Iman (Faith) has reached an age of maturity and is unquestionable.
  • Those that wish the approval of the creation should show patience of the oppression of the created.
  • Do not turn away from the creator because of some misfortune, because he may be testing you with it.
  • Moderation is half of one’s sustenance (livelihood) and good manners is half of religion (Deen).
  • O Doers of good deeds! Adopt sincerity otherwise it is wasted effort.
  • If you are afraid of your destination then whichever way or wherever you look at, you will find that you are surrounded by ferocious beasts.
  • Good deeds are done in privacy and not in public except that which is Fard (compulsory) which is performed in exposure.
  • Everything that you rely on, every person you afraid of or you keep that trust in, becomes your God.
  • 1. Special testimony 2. Making the commands of Allah SubHanuhu wa Ta’ala compulsory upon yourself 3. Not to fear or trust anyone 4. To make all your needs aware only to Allah SubHanuhu wa Ta’ala and put your Faith in him, To ask of him alone and never put your trust in anyone except Allah SubHanuhu wa Ta’ala .
  • A seeker is not truthful until he places the needs of sustenance of his companions over and above the sustenance of his soul and desires.
  • Remain honourable among the people, for by revealing your poverty you will fall in status in their eyes.
  • Meet the wealthy and rich with dignity ad prevalence and the poor with humility and humbleness.
  • Your keeping the company of careless and negligent people is a sigh of your carelessness and negligence.
  • To love of the creations is in its well wishing.
  • To give is better than to receive.
  • That person who is generous with the creation then he is close to Allah SubHanuhu wa Ta’ala .
  • A residence that is fit to be called a house, clothes that cover the body, a stomach full of sustenance and a wife is not regarded as Worldly but to face towards the Worldly while showing your back to your creator is Worldly.
  • Even if you have said Allah SubHanuhu wa Ta’ala aloud, then even then you would be interrogated whether it was said in sincerity or in show.
  • When the remembrance of Allah SubHanuhu wa Ta’ala finds a place in the heart then for servant to remember Allah SubHanuhu wa Ta’ala continuously becomes continuous and everlasting even though the lips are closed.
  • Carry out the rights that the ruler has upon you and do not question that which is obligatory upon you.
  • There is greater dignity in the remembrance of Allah SubHanuhu wa Ta’ala than in death; at the time of cutting someone short by razing them to the ground and thereafter realising it was fruitless to sow the seeds of hate.
  • Hide your troubles and you will receive closeness to Allah SubHanuhu wa Ta’ala .
  • A mo’min leaves his family in the care of the creator while a munaafiq leaves his family in the care of his dirham and dinaars (wealth).
  • There are 3 types of creation 1. Angels 2. The Devil 3. Man. The Angels are entirely good and the devil is entirely bad. Man is a mixture of good and bad. Whoever is overcome with good he can be likened to an Angel and whoever is overcome with evil he can be likened to the devil.
  • Do not laugh with those that are laughing but cry with those that are crying.
  • If your thoughts are with the creator then you are subservient to the creator. If your thoughts are with the creation then you are subservient to the creation.
  • Give priority to the hereafter over the World and you will benefit in both, but priority is given to the World over the hereafter then you would suffer losses in both.
  • Do not spend even one night in the hate and malice of anybody.
  • The sign of your sincerity is that you praise the creation and you do not turn your attention towards derogatory remarks nor do you show greed and avarice towards their wealth but you give your lord his right and your deeds are for your benefactor and not for the gifts, for the king and not for the kingdom and for the truth and not for falsehood.
  • As long as the doors of good health are open to you then regard it as a blessing for very soon it will be closed upon you. So as long as you have the strength and power to do good deeds regard it as a blessing.
  • It is wrong to claim respect towards your creator as long as you have no respect whatsoever for his creation.
  • When an ‘Alim is not an ascetic then, he is a punishment upon those that follow him.
  • A Mu’min, as he grows older Faith becomes stronger.
  • To search for good fortune is an unnecessary trouble and to search for that which is not your destiny is to anger Allah SubHanuhu wa Ta’ala and disgraceful.
  • You do not concern yourself in making the creator angry by pleasing the creation. In exchange for Worldly mansions and building you destroy your hereafter. Very soon you will be caught. He will definitely catch you whose imprisonment is very, very fearful.
  • What, you do not become ashamed ordering him to change your fate? Are your more commanding, more just and merciful than him? You and the entire creation are his servants. It becomes compulsory upon you to adopt, peace, solitude and silence.
  • Saying without deeds and deeds without sincerity are not worthy of acceptance.
  • A person once came to the Prophet SallAllaho Alaihi wa Sallam and said that he loves him (SallAllaho Alaihi wa Sallam) very much. The Prophet SallAllaho Alaihi wa Sallam said to him “lay down a cloth or spread a cloth for Poverty.” Another person said that he loves Allah SubHanuhu wa Ta’ala , The Prophet SallAllaho Alaihi wa Sallam said “spread a cloth for misfortune, for the love of Allah SubHanuhu wa Ta’ala and the Prophet SallAllaho Alaihi wa Sallam is intertwined with poverty and misfortunes.”
  • You are busy accumulating that which you would not be able to eat. You desire for that which you cannot attain. Construct those buildings in which you will not stay. All this makes you blind to the status of your creator.
  • Be happy in the changes and choices that the creator made for you. If you stay in this manner with him then he will definitely change your fears and horrors.
  • Adopt patience for this World is an assembly of troubles and calamities.
  • When somebody approaches carrying tales or gossiping or informing you about what another has said to him about you then admonish him and tell him that he is worst than that person that was gossiping about you for that person spoke behind your back while he is telling it straight to your face. That person has not made you listen yet he made you listen to it.
  • What an unfortunate person is he who had not been given the habit of being merciful in his heart for all living things?
  • Your biggest enemies are those that are your biggest supporters.
  • The sum total of all the essence of good is to seek knowledge, practice upon it and teaching it to somebody.

“True Meaning and Excellence of Baait / Bayth”

The meaning of Bay’at or pledging spiritual allegiance is to be totally sold, which means to surrender yourself totally to a Spiritual Master (Murshid) to guide you to Allah.

Bay’at should be done on the hands of that person who possesses the following e attributes or else Bay’at will not be permissible. These are:

1. First and foremost, he must be a Sunni Muslim holding correct Islamic beliefs.
2. He should at least have that amount of knowledge which will enable him, without the assistance of anyone, to extract questions relating to Islamic Jurisprudence from Islamic books.
3. His Silsilaa (Chain of Spiritual Order) must be directly linked to the Holy Prophet (SallAllahu Alaihi wa Sallam) without a break in the sequence.
4. He must not be a Fasiq-e-Mo’lin (One who openly commits transgression and sin).

People, today, consider Bay’at to be some kind of fashion. They are ignorant of the reality of Bay’at. An example is given here to give you an idea of what Bay’at really is. Once a Murid (Disciple) of the great Shaykh Sayyiduna Yahya Maneri (Radi Allahu’ Ta’ala Anho) was drowning. Sayyiduna Khidr (Alaihis Salaam) appeared and said the Murid, “Give me your hand and I will save you”. The Murid replied, “This hand has already been given in the hands of Sayyiduna Yahya Maneri Radi ALLAHu Ta’ala Anho and since it belongs to him I cannot give it to anyone else”. Sayyiduna Khidr Alaihis Salam disappeared and, instantly, Sayyiduna Yahya Maneri Radi ALLAHu Ta’ala Anho appeared and saved him.

Baab ash-Shaykh, Hadratal Qadriya, Mazar of Sultan al-Awliya Sayyiduna
Ghawth al Aa’zam Shaykh Abd al-Qadir al-Jilani Radi Allahu Ta’ala Anhu, Baghdad Sharif – Iraq

TAJDID-E-BAY’AT (RENEWAL OF BAY’AT)

Tajdid or renewal of Bay’at used to take place in the time of the Holy Prophet SallAllaho Alaihi wa Sallam. Once the Holy Prophet SallAllaho Alaihi wa Sallam personally took Bay’at thrice from Sayyiduna Salmah bin Akwah Radi ALLAHu Ta’ala Anho who was preparing to leave for Jihad. In the first instance, Rasoolullah SallAllaho Alaihi wa Sallam asked, “Did Salmah take Bay’at?” After a while the Holy Prophet SallAllaho Alaihi wa Sallam asked, “Salmah, are you not going to take Bay’at?” Sayyiduna Salmah Radi ALLAHu Ta’ala Anho said, “Ya Rasoolullah SallAllaho Alaihi wa Sallam! I had already taken Bay’at”. After all the Ashabs had taken Bay’at, the Prophet of Islam SallAllaho Alaihi wa Sallam repeated for the third time, “Salmah are you not going to take Bay’at?” Sayyiduna Salmah Radi ALLAHu Ta’ala Anho said, “Ya Rasoolullah SallAllaho Alaihi wa Sallam! I have already taken Bay’at twice”. The Prophet of Islam SallAllaho Alaihi wa Sallam said, “Repeat the Bay’at”. So, Sayyiduna Salmah Radi ALLAHu Ta’ala Anho, in a single sitting took Bay’at (Tajdid) thrice.

The secret and wisdom of the emphasis of Bay’at made on him was that he always made Jihad with the Kufar by foot. For him to now dash into the army of the enemy and confront them alone meant nothing to him.

Hadrat Sultan Shahabuddin Soharwardi Radi Allahu Ta’ala Anho, Baghdad – Iraq

BAY’AT AND ITS BENEFITS

There are two types of Bay’at:

(A) BAY’AT-E-BARAKAH

This is to initiate one’s self for the mere Barakah (Blessing) of joining a Silsila and this is the general idea or reason of today’s Bay’ats. This should, at least, be done with a good intention. If Bay’at is taken for mere worldly gain or any reason other than spiritual upliftment, then such Bay’at is Batil (null and void). For Bay’at-e-Barakah it is sufficient if the Shaykh you take Bay’at from is Shaykh-e-Ittisal, which means that his Silsila is linked to the King of the Prophets, Sayyiduna Muhammad SallAllaho Alaihi wa Sallam without a break in sequence and that the Shaykh possesses the four mentioned pre-requisites mentioned.

A’la Hazrat (Radi ALLAHu’ Ta’ala Anho) states: “The above Bay’at is not useless, but beneficial, in fact, very beneficial and profitable in Deen and Dunya. At least, his name would be recorded in the books of the Beloved of Allah (Mehbooban-e-Khuda). By just having a link with a spiritual order (Silsila) is by itself a great fortune and blessing of which three are mentioned below:

1. Emulation or imitation of the elite and Beloved ones of Allah (Khasan-e-Khuda) in the field of Tariqah or Sufism. Rasoolullah (SallAllahu Alaihi wa Sallam) said:

“One who imitates a nation is among them”.

Sayyiduna Shaykh-ush-Shuyuk Shahabud Din Suhrwardi (Radi ALLAHu’ Ta’ala Anho) states in his book, “Awariful Ma’ahrif”:

“Be it known that there are two types of Bay’at – Bay’at-e-Tabaruk (Barakah) and Bay’at-e-Iradah (Devotion). The actual intention of the Murids of a Masha’ikh is Bay’at-e-Iradah and Bay’at-e-Tabaruk has similarity with it. So for the real and true Murid there is Bay’at-e-Iradah and, for those who desire imitation there is Bay’at-e-Tabaruk because those who imitate a nation is amongst them”.

2. A divine link is connected with the Awliya and Sualihin. Rasoolullah (SallAllahu Alaihi wa Sallam) says that His Rabb, the All Powerful and Almighty Allah says.

“There are those people who, by merely sitting with them, one will never become a Kafir”. (This refers to the Awliya)

3. The Beloved of Allah are Ayat Rahmah (Signs of Mercy). They take into their fold of mercy all those who remember and honour them and also focus their beams of mercy on them. Someone asked the King of the Awliya, Sayyiduna Ghousul Azam (Radi ALLAHu’ Ta’ala Anho):

“If any person takes your name in respect and honour though he may not be your Murid or not initiated by you personally, would he be counted as your Murid?”

The great Ghawth replied:

“Allah will accept those who have any form of relation or connection with me and notes his name in my spiritual office. If such a person adopts any desired path, Allah will bless him with guidance and repentance. He will be under my spiritual banner. Verily, my Rabb, the All Powerful and Almighty, has promised me that all my Murids, all those who love me and all those who follow the path I am on, will enter Jannah (Paradise)”.

Hadrat Sultan Bahauddin Naqshbandi Radi ALLAHu Ta’ala Anho, Bukhara – Uzbekistan

(B) BAY’AT-E-IRADAH

This means to totally abolish ones desires and intentions and surrender on’s self at the hands of a true Guide or Spiritual Master who has entered the Kingdom of the Heavens. You have totally empower him as your commander and ruler. You have to sincerely obey and execute all his orders and methods entrusted on you by him concerning the path to the spiritual domain. Never take a step without his consent even though some laws and orders may not suit you or make sense to you. Remember the example of Khidr (Alaihis Salam) when Sayyiduna Moosa (alaihis salam) met him and they both travelled together. The Murshid’s commands may cause great discomfort to you and at such moments the Murid must regard this as the interference of the Cursed Shaitan. Your every hardship and difficulty must be presented to him. In conclusion, the Murid must totally hand himself over to the Shaykh like a corpse in the hands of a person performing Ghusal. This is known as Bay’at-e-Salikin. Such Bay’at is regarded as being the aim and object of the grand Spiritual Masters. Such Bay’at leads one to Allah the Almighty. It was Bay’at-e-Salikin that was taken by the Ashabs at the hands of the Holy Prophet (SallAllahu Alaihi wa Sallam).

Sayyiduna Obadah bin Samat (Radi ALLAHu’ Ta’ala Anho) states:

“We had taken Bay’at (at the hands of Rasoolullah SallAllahu Alaihi wa Sallam) on the following principles:

We will await his command and execute it in times of every ease and difficulty, every form of ecstasy or displeasure. And when the Master commands us we will never disobey or cross question him”.

The command of the Murshid is the command of Rasoolullah (SallAllahu Alaihi wa Sallam) and his command is the Command of Allah, the All Powerful, Who nobody dares disobey. Allah states in the Holy Quran:

“And it is not appropriate for faithful men and women; when and His Messenger have judged a matter, to consider it a matter of choice for themselves; and one who does not accept the judgement of and His Messenger has indeed clearly entered darkness.” [Sura Ahzab: 36]

In “Awariful Ma’arif” Shaykh Shahab al-Din Suhrawardi Radi ALLAHu Ta’ala Anho sates:

“To be under the command of the Shaykh is to be under the Command of Allah and His Rasool SallAllaho Alaihi wa Sallam and is the revival of a Sunnah – Bay’at. This is only applicable on those persons who imprison themselves in the hands of the Shaykh, discard all desires and dissolve themselves in the Shaykh (Fana-fish-Shaykh)”.

Shaykh Suhrawardi Radi ALLAHu Ta’ala Anho also states:

“Abstain from criticizing the Shaykh for it is a deadly poison for the Murid. It is extremely rare for a Murid who criticise his Shaykh to find serenity and success. In any action of the Shaykh which does not seem correct to the Murid, he should remember the events of Sayyiduna Khidar. This is because the actions performed by Sayyiduna Khidar Alaihis Salam were apparently questionable (e.g. making a hole in the boat of the poor and killing an innocent child), but when the reasons for these actions were explained then it became obvious that the Shaykh should not be questioned”.

Sayyiduna Imam Abul-Qasim Qushayri Radi ALLAHu Ta’ala Anho states in his Kitab, “Risalah”, that Sayyiduna Abu Sahal Sahlooki Radi ALLAHu Ta’ala Anho states,

“Any person who says ‘why’ to any word of his Shaykh will never achieve success.”

May Allah Azza wa Jal grant us peace and success. Aameen!!

Shahanshah-e-Hind Hadrat Khwaja Ghareeb Nawaz
Sultan Moenuddin Chishti Ajmeri Radi Allahu Ta’ala Anho, Ajmer Sharif – India

RECTIFICATION TO A MISCONCEPTION:

It has become a misconception today, that only Sayyids (descendants of the Beloved Prophet SallAllahu Alaihi wa Sallam) are allowed to be Peers. They are the only ones who have the right of making mureeds. Sadly, amongst those who spread such propaganda, are mostly those who themselves are not Sayyid and only claim to be Sayyid, so that they may broaden their horizons. True Love and respect for the Sayyid is the recognition of the people of Imaan. Very deprived and unfortunate are those who have no love for the family of the Prophet (SallAllahu Alaihi wa Sallam). But it must be noted, that it is not necessary to be Sayyid to be a Peer. The Holy Quran says,

“The exalted and respected in the Court of Allah are those amongst you that are pious and Allah Fearing.”

It must be noted, that, Hadrat Ghawth al-Azam Shaykh Abd al-Qadir al-Jilani (Radi Allahu Ta’ala Anhu) is no doubt Hasani Husaini Sayyid, but his Peer, Hadrat Abu Saeed Makhzoomi, and his Shaykh Hadrat Abul Hassan Hakaari and His Shaykh Hadrat Abul Farah Tartoosi and various other Shuyookh of the Silsila, namely Shaykh Abdul Waahid Tameemi, Shaykh Abu Bakr Shibli, Hadrat Junaid Baghdadi, Hadrat Siiri Saqti and Hadrat Ma’roof Karkhi Radi Allahu Anhum al-Ajma’een are all not Sayyids. The Peer of Sultaan al-Hind Hadrat Khwaja Mueen al-Deen Chishti Alaihir Rahma wa ar-Ridwaan, Hadrat Khwaja Usman Harooni Alaihir Rahma wa ar-Ridwaan is also not a Sayyid.

AlaHadrat (Radi Allahu Anhu) states:

To say that it is a condition for a Peer to be Sayyid, is to claim that all the silsilas (Spiritual Chains) are baatil (broken). In the Silsila Aaliyah Qadiriyah, all the Shaykhs between Sayyiduna Ali Rida and Hadrat Ghawth al-Azam (Radi Allahu Ta’ala Anhum al-Ajma’een) are all non Sayyids. And in the Silsila Aaliyah Chishtiya, immediately after Sayyiduna Ali (Radi Allahu Ta’ala Anhu) is Hadrat Imam Hassan al-Basri (Radi Allahu Ta’ala Anhu), who neither Sayyid, Quraishi nor an Arab, and in Silsila Aaliyah Naqshabandiya, the actual inception is from Hadrat Abu Bakr Siddique (Radi Allahu Anhu). [Fatawa Radawiyyah, Vol. 9, Page 114]

THE EXCELLENCE OF RECITING ONE’S SiJRAH

There are many virtues in reciting one’s Sajrah of which a few are mentioned below:

1. Memorising the chain of Awliya up to Rasoolullah SallAllahu Alaihi wa Sallam.
2. The Zikr and Remembrance of Swalihin (Awliya) is the means of receiving Allah’s Rahmah (Mercy)
3. Performing the Esal-e-Sawab for all the Spiritual Masters which is a cause of receiving their spiritual guidance.
4. When the Murid remembers them in times of ease the Awliya of the Silsila will remember him in times of hardship and will also be of assistance to him.


Extracted from
Irshadaat-e-AlaHadrat Alaihir raHma
Translated by: Shaykh Abd al-Hadi al-Qadiri

..:: Gems of Wisdom ::.. Hazrat Sayyiduna Zun-Noorain Usman-e-Ghani Radi Allahu Ta’ala Anho.

Astonishing is he who finds death a reality, yet continues to laugh.

Astonishing is he who knows this World will soon perish yet keeps close association with it.

Astonishing is he who knows about fate yet mourns the loss of a thing.

The slip of the tongue is more dangerous than the slip of the feet.

If the eyes are bright and shining daily then it is a Day of Resurrection.

To stop sinning is easier than to seek forgiveness.

Make a purpose for life, then utilize all your strength to achieve it, you would definitely be successful.

I am astonished with that person who recognizes this World as perishable and understands all about fate yet mourns the loss of things. I am astonished with that person who believes in Rewards, Punishment of Hell and Paradise, yet he still commits sins. I am astonished at that person who knows that Allah exists yet remembers others and seeks there assistance.

A family man’s actions are presented together with that of a Mujahid (Muslim soldier) in the court of Allah SubHanuhu wa Ta’ala.

I am astonished with him who regards the reality of the existence of Allah SubHanuhu wa Ta’ala yet remembers others and asks for there assistance.

I am astonished by that person who believes in Hell yet continues to sin.

I am astonished at that person who brings Faith in Paradise yet associates himself to the pleasures of this World.

I am astonished at that person who regards Iblees (Saitan) as his enemy yet continues to follow him.

Squandered is that ‘Aalim (Learned man) to whom a person cannot ask a question. He is likened to that weapon which is not put to use – that wealth which is not utilized in good work – that knowledge without application – that  Masjid which Salaah is not read – that Salaah that is not performed in a  Masjid – that good advise which is not accepted – that book which is not read – that worshiper who keeps in his heart the pleasures of the World and that long life which had not stocked on provisions for the Hereafter.

At times, to forgive or pardon a criminal makes the criminal more dangerous.

O Mankind! Allah SubHanuhu wa Ta’ala has created you so that you may please him, yet you choose to please others.

9/10 of the shares belonging to Peace and Safety are in isolating oneself from the people and the remaining one share lies in meeting with the people.

A person in times of difficulty acts upon his own devices thus depriving himself of the help of Allah SubHanuhu wa Ta’ala. He turns himself away from Allah
SubHanuhu wa Ta’ala, therefore Allah SubHanuhu wa Ta’ala turns His Attention of Divine Grace from him too.

Isolation is most beloved to the beloved of Allah SubHanuhu wa Ta’ala.

Excessive politeness is a sign of Malice.

Do not rely on anyone except Allah SubHanuhu wa Ta’ala and do not fear anything except your sins.

In whichever manner a person recognizes the World, so too, did his inclination occur towards it.
 
To knowingly partake of the pleasure offered by this material World is to reduce the remaining rewards and good deeds.

Test the worldly people in any matter you wish to and you would find them to be no less than snakes and scorpions.

The existence of good things and wealth in abundance is also a medical complaint. (meaning unhealthy)

Knowledge combined with action is profitable and action without knowledge does not benefit anything.

Do not place your burdens on anyone, although it is few or many.

A pious and practicing Muslim Jurist (Faqih) is Superior than thousand worshipers.

“World” is that work which does not serve the purpose of acquiring the Hereafter.

Silence is the best treatment for anger.

To carry the burden of others concludes the respect of a worshiper.

This World has been created a temporary abode by the Almighty Allah SubHanuhu wa Ta’ala, and placed in trust to the travellers of the Hereafter. Take only those provisions which are beneficial and do not lust after that which you are going to leave behind.

The slippery tongue is much more dangerous than the slippery feet.

The one dirham charity of a poor person is better than 10,000 dirham charity given by the rich.

If you are prepared to commit a sin, then search for a place where Almighty Allah SubHanuhu wa Ta’ala does not exist.

O People! If you do not want to worship the one true Lord, then do not utilize that which He has created. It is better that the World regard you as a criminal in relations to Almighty Allah SubHanuhu wa Ta’ala thereby regarding you as a hypocrite.

To see the learned (‘Aalim) and pious keeping the company of the rich and wealthy is a testimony of hypocrisy.

Do not trade or deal with an oppressor or his associates.

To cry in Paradise is surprising, yet more astonishing is to laugh in the World.

When you have no rights on the perfume, you should close your noses to it, for even its scent is forbidden to you.

Save oneself for praising the corrupt wealthy, for the praise of an oppressor reveals the Wrath of Allah SubHanuhu wa Ta’ala.

To publicly give charity with an intention to entice people to be charitable is better than giving charity secretly.

To think that Allah SubHanuhu wa Ta’ala Almighty is present with you at every given moment is the most excellent form of Faith.

A Polite person who wishes for anything in this World or in the Hereafter will definitely get his wishes granted.
 
Those that deal with Almighty Allah SubHanuhu wa Ta’ala with sincerity and honesty hate to deal in any other affairs without sincerity and honesty.

A beast of burden recognizes his master yet people do not recognize their Master (Allah SubHanuhu wa Ta’ala).

Once in the reign (Khilafat) of Sayyidun ‘Uthman Radi Allahu Ta’ala Anho, there was a great drought. People began to sell their valuables and possessions cheaply to supplement their necessities. Sayyiduna ‘Uthman Radi Allahu Ta’ala Anho was informed that a certain orchard was being sold at a very cheap price and he should buy it. So he decided to buy it. On his way to purchase the orchard, he came across many people who were poverty stricken, starving and distressed.

On seeing the condition of these people, he became very perturbed and unhappy. He distributed the entire money he had with him amongst the people. When he returned to his home, he was asked if he had purchased the orchard. He answered, “Yes! I have bought an orchard in Paradise for you all.”

All good deeds are associated with Modesty and all bad deeds are with Immodesty.

Backbiting and malice causes injury to three people. Firstly to oneself, secondly towards whom it is directed to and thirdly to the person who is listening.

To desire the administration of justice, is Paradise of the World.

Whosoever repairs his own shoes, visits an ailing servant, washes his own clothes and also patches it, then that person is free from pride and boastfulness.

People are spies of your vices.

The sword wounds the body while insults hurt the soul.

A person does not become a Faithful servant, until and unless he distances himself from sin and those that praise and respect him (because of his status) become his equal.

The best sanctity for a Muslim male is, when he guards his tongue, his sexual organ and his gaze.

Amongst the sinners, the gravest is he who finds the time, to discuss the faults of others.

The disgrace and disrespect shown to a Muslim is due to him straying from his religion and is not due to lack of gold (wealth).

For a needy and poor person to come to you, is a gift to you from Allah SubHanuhu wa Ta’ala.

The skin of a beloved or favorite person becomes soft just like his heart. His dedication is prominent. The softness of his skin and heart is noticeable and he finds peace only in the Remembrance of his Creator.

To find a person steadfast on Truth are far and few, but many are those with status, dignity and high moral values.

No matter how destitute a person is, he should never feel subjugated.

When a person’s tongue becomes quiet and friendly then his heart becomes pious and clean.

If I sleep at night and awake in the morning repentful, then I find this better in comparison to staying awake the whole night and rising up in confusion.

To do the most disliked of occupations is better than begging.

Sin in any manner would at some time, make ones heart restless.

Remember your kaffan (shroud for covering the dead) instead of beautiful clothes, remember the grave instead of the luxuries of lavish mansions and remember all that delicious foods you feast on shall one day make you a delicious feast for the worms.

Seeking help ,Visiting Shrine of Ambiya ,Auliya & Pious people with Quran & Hadith references.

We are living in a world of uncertainty and misconceptions. Man is beginning to question the very roots of his beliefs for Allah Almighty and the Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim, to create doubt in the minds of the simple and unsuspecting Muslims.”


“Here is proof from QURAN, Ahadith-e-Nabawi (Sallallaho Alaihi Wasallam), Sayings of Sahab-e-Kiram and from the writings of great and authentic scholars of Islam and writings of those who declare this as SHIRK, BID’AT etc. which show beyond a shadow of a doubt that Visiting Graves and Shrines of Anbia (Alaihimus Salam) and Aulia ALLAH (Rehmatullah Alaihi Ajamaien) is Lawful.”

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What does HOLY QURAN says

1. Holy Quran says: “And when they impose on their lives (sin), they must come to your (the Nabi’s) presence, then seek repentance from ALLAH and the Rasool(Peace Be Upon Him) also asks for their forgiveness. Then, they will indeed find ALLAH Most Forgiving and Compassionate.” (An-Nisa:61)

2. Holy Quran says (summary is): “No Doubt ALLAH and his Prophet and those who offer prayers, zakat are helpers”. (Al-Maaidah:55)

3. Holy Quran says (summary is): “Verily, ALLAH helps them and Jibril and Saaleh Mumineen and then angels are helpers”. (Al-Tehreem:4)

4. Holy Quran says: “Lo! Verily, the friends of ALLAH are (those) on whom fear (cometh) not, nor do they grieve.” (Surah Younus:61)

What does Ahadith-e-Nabawi says:

1. Syedana Rasoolullah said: “Wallahu Yu’ti wa anal QASIMU Rizqihi”

“ALLAH gives and I (Muhammad) distribute”. (Bukhari, Muslim)

2. Hazrat Aaisha narrates: “Rasoolullah Sallallaho Alaihi Wasallam use to visit Baqee Shareef on late nights and Sarkar Sallallaho Alaihi Wasallam prayed there three times raising his Blessed Hands” (Muslim)

3. Allama Nabalsi states: “Sarkar use to visit Baqee Shareef and pray standing beside their graves ‘I ask comfort for you people and ourselves”. (Muslim)

4. Syedana Rasulullah Sallallaho Alaihi Wasallam said: “Recite Sura Yaseen for your died ones” (Abu Dawud, Ibn-e-Maaja, Mishkaat – Kitaabul Janaiz)

5. According to Imam Baheeqi: “Rasoolullah Sallallaho Alaihi Wasallam regularly visits the grave of Shuhda-e-Ahud every year. And Hazrat Abu Bakar Siddiq, Hazrat Umer, Hazat Usman and Hazrat Fatima (Ridwanulla Alaihim Ajamain) use to go there and praying there”. (Baheeqi)

6. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: “One who visits my grave, my Shafa’at will be necessary (wajib) upon him”. (Daar Qutni, Bazaz, Baheeqi, Ibn-e-Khuzaima)

7. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: “One who perform HAJJ after me and then visits my grave, that means he visits me in my life”. (Daar Qutni, Baheeqi, Mishkaat, Tibrani Fiss Sageeril Ausat, Majma’ al zawaid)

8. Syyeduna Rasoolullah Sallallaho Alaihi Wassallam said: “I ordered you to not to visit garves; I now order you to visit graves, because it reminds you of Hereafter and keeps you away from world (Dunya)”
(Narrated By Hazrat Ibn-e-Masud Radi ALLAH Anho in Ibn-e-Maaja, Mishkaat – Baab Ziaratul Quboor, Sarhus Sudoor – Page No: 28, Ziaul Hadeeth – Page No: 96)

9. Hazrat Muhammad Bin Noman Radi ALLAH Anho narrates that Holy Prophet (Peace Be Upon Him) said: “ALLAH
forgives the sins of those , who on fridays regularly visits the grave of his mother and father or any one of them and his name will be recorded amongst those who exercise kindness with parents”. (Baheeqi, Mishkaat, Ziaul Hadeeth – Page No: 108)

10. Hazrat Aaisha Radi ALLAH Anha narrates that Holy Prophet (Peace Be Upon Him) said: “When ever a person visits the grave of his Muslim brother and sits besides him; then his Muslim brother feels comfort, and this condition remain until the visitor left the grave” (Hayatul Amwaat Page No: 47, Ibn-e-Ibid dunya)

11. When Nabi Kareem Sallallahu Alaihi passed near graveyard of Madina Munawwarah then he said: “Assalam O Aalaikum Ya Ahlul Quboor Yagfirullahu Lana Walakum wa antum salfuna wa nahnu bil asari” (Mishkaat – Baab Ziaratul Quboor, Tirmizi)

12. Syyeduna Rasoolullah said: “When ever some on send salaam to saahib-e-Qabr then he replies, and if he know him in his life then he do know him after death” (Baheeqi Fee Su’Bil Iman, Ibn-e-Abi Dunya)

13. Imam Bukhari states Hadeeth-e-Qudsi in his Sahi: “One who hates my WALI (freind), I declear Battle with him”. (Sahih Bukhari, Mishakaat Bab Ziktullah Wat Taqrib Ilahiyyah)

 

What Does SAHABA-E-KIRAM Believe?

1. “When ever Hazrat Anas Radi ALLAH Anho use to visit the grave of Syyeduna Rasoolullah Sallallaho Alaihi Wasallam, He use to stand in a way that he is offering prayer (in real he was not offering the prayer)” (Kitubus Shifa, Vol2)

2. “Hazrat Abu Al-Jawaz Radi ALLAH Anho narrates that once there was no rain for long time in MADINA then the dwellers of MADINA came to Hazrat Aaisha Radi ALLAH Anha and ask her for help, She replied ‘Turn to Holy Prophet Peace Be Upon Him and make hole in a roof towards sky so that there should no hurdle between Roza-e-Mubarak (Blessed Grave) and Sky’, When people did the same; sky started raining and produce greenery and the camels were fead as well.” (Mishkaat Shareef, Ziaul Hadeeth – Page No: 58)



3. “Hazrat Saad Bin Abi Waqas use to visit Shuhda-e-Ahud with his companions and asked them to send salam upon them who answers your salam.” (Sharhus Sudoor – Page 193, Jazbul Quloob – Page 202)

4. Hazrat Umro Bin Al-Aas in very last moments of his life said his son Hazrat Abdullah (Ridwanullah Alaihim Ajamain): “When you bury me, put the send slowly on my grave site beside my grave for the duration in which a camel can be slaughtered and the meat of camel can be distribute so that I can gain comfort and I should know what I have to answer the angels.” (Sahih Muslim, Mishkaat Babud Dafanil Mayyat)

5. Hazrat Ibn-e-Umer states:“There are some believers of ALLAH, whome ALLAH have awarded the quality of Helping the people and people turns to them for the solution of their problems” (Al-Jamiul Sageer, Vol 1, Page 93)

6. Dawud ibn Salih says: ” Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.”

Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa’id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa’ al-siqam (p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa’id (4:2).

What the Great Scholars of ISLAM says?

1. Imam Shaa’fi states: “I gain the blessings from the grave Imam Abu Hanifa and whenever I get into trouble, then I offer two rakats and then I visit his grave, and pray their for the solution, and ALHAMDO LILLAH my needs are always fulfilled.” (Al-Khairatul Hassan Vol 1 Page 38, Tareekh Khateeb-e-Baghdadi Vol 1 Page 123, Raddul Mukhrat Vol 1 Page 38)

2. Imam Ibn-e-Hajar Makki Shaafai states: “It is seen from many years that Ulma and the people use to visit the grave of Imam Abu Hanifa for the solution their problems and make him waseela for the completion of their needs”.

3. Imam Ahmed Bin Hunble states: “When ever someone(i.e.muslim) died in Ansaar-e-Madina then they use to visit their graves and recite Quran Kareem on their graves”. (Mirqaat Sharha Mishkaat, Vol 4, Page 81)

4. Imam Gazali Radi ALLAH Anho said: “If seeking help from a person in his life is lawful then it is lawful to seek help from him after his death”. (Buhjatul Asraar)

5. Imam Ghazzali states: “This is property of Auliya ALLAH that Blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day” (Minhajul Aabideen Ma’a Sharha Sirajus Saalikin, Page 529)

6. Allama Abdul Ghani Afandi Nabalsi said: “once i heared with my ears when I visited the grave of Arsalan Damishqi that a man said ‘Why you visit sand, this is foolish act’, I was amazed that a Muslim cannot say this” (Kashfun Noor – Page 19)

7. Allama Shahabuddin Khafaji states in his commentry: “Visitng the graves of Aulia ALLAH and seeking waseela from them towards ALLAH is proved and All Muslim Ummah accept this belief. But their are some mulhideen who do not believe this. May ALLAH save us from their evil beliefs”

8. Shah Abdul Aziz Dehlvi states: “The souls of Aulia gain more power and spirituality after their death”. (Fatawa Azizia, Vol 2, Page 102)

9. Shah Waliullah Dehlvi in his book (“Faizul Haramain”, Page No: 57):

“If Someone achieves mystical knowledge then his soul become so powerful that Tariqah, Maslak, Saintly chain, Lineage, Genealogy, Relations and everything connected with that person comes into the range of his favor and inclination; The favor of ALLAH, reflects through his spiritual attention”

10. and in his book, (“Hama-at”):

“This Guarantees for the regular attending on death anniversaries (URS) of the saints, regular visiting to their shrines, to recite Fatiha there, Distribution of Charity, to honor his offspring, relations and Relics are lawful in Shariah; and also these are supererogation (Nafl and Mustahab) actions.”

11. Hazrat Daata Gunj Buksh in his Famous Book “Kashful Ma’joob” said: “Do visit the graves of your relatives and beloved and do recite Surah Fatiha and Surah Yasin at their graves, so that they should pray for you.”

12. “Gaining spiritual reflections from Mashaikh and thier attention from their life and from their graves are no doubt true”. (Al-Muhmind i.e. Aqaid-e-Ulma-e-Deobanad By Haji Imdadullah, Page 18)

“ACT of those who declare this as SHIRK”

1. When Ashraf Ali Thanvi came to Lahore, He visits the grave of Daata Sahib and said “He is a Great Personality, He is still controlling the happenings”. (Safar Naama Lahore wa Lakhnow, Page No: 50, Published By Maktaba Ashrafia Lahore).

2. Ahraf Ali Thanvi said for Sultanul Hind: “India is the emperor of Chishti’s because of Khwaja Gharib Nawaz” (Al-Afazaatul Youmia, Vol 1, Page 309).

3. He further said about an English man: “One English man went England from India and said ‘A Late in Ajmer (Khwaja Gharib Nawaz) is ruling entire India” (Al-Afazaatul Youmia, Vol 1, Page 309).

4. “Prime Minister and Doctor Israar Ahmed are reciting Fatiha for the Late brother of Doctor Asrar” (Daily Iman – Karachi, Dated 20th July 2004).


5. Above photo Maulana Tariq Jamil visited Dargah recently.

Courtesy: Xpose video channel


By the Divine Grace of Almighty Allah, this brief but informative answer will suffice to remove doubts from the hearts and minds of the Muslims created by the notorious WAHHABi”.

Chelum aur Fatiha ki Dalil

Virtues (Azmat) of Ahlul Bayt (سلام الله عليه)

Allah SubHanuhu wa Ta’ala says in the Holy Qur’an:

قل لا أسألكم عليه أجرا إلا المودة في القربى
say (O dear Prophet Mohammed – peace and blessings be upon him) “I do not ask any fee from you upon this, except the love between close ones”
[Surah al-Shoora, Verse 23]

Sa’eed bin Mansur in his Sunan narrates from Sa’eed bin Jubayr Radi Allahu Ta’ala Anhu, He said:

قربى رسول الله صلى الله تعالىٰ عليه وسلم
In this verse close ones refers to the relatives of the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam.
[Jami’ al-Bayan, Vol. 11, Page 144 | Zakhair al-‘Uqba, Page 33, Durr al-Manthur, Vol. 5, Page 701 | Sahih al-Bukhari, Vol. 3, Page 288]

This reveals that love for the Muslim relatives of the beloved Prophet through either blood or marriage is obligatory (Fard) upon each and every Muslim, neglect of which will prompt questioning by Allah SubHanuhu wa Ta’ala.


Following are the few out of many sacred and blessed Ahadith containing the virtues of the Ahl al-Bait al-Kiraam Alaihim ar-Ridwan and thereby reveal the rank of the beloved Prophet’s Ahl al-Bait and relatives.
ahle bait

Virtues of the Ahl al-Bait al-Kiraam
— may Allah be well pleased with them all —
 

Imam Ahmad; Tirmidhi who denoted it sahih; Nisa’i and Haakim narrated it from Muttalib bin Rabee’a that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said to Sayyiduna Abbas Radi Allahu Ta’ala Anhu

والله لا يدخل قلب امرئ مسلم إيمان، حتى يحبكم لله ولقرابتي
‘By Allah, Imaan (faith) will not enter the heart of a Muslim until he loves you for Allah and for my relationship.’
[Musnad Ahmad, Vol. 1, Page 342, Hadith 1780 | Sunan Tirmidhi, Vol. 5, Page 610, Hadith 3758 | Sunan Nisa’i, Vol. 5, Page 51, Hadith 8175 | Mustadrak al-Hakim, Vol. 4, Page 85, Hadith 6960]
 

The Love of the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam and his family is proven from this hadith because without it no Imaan is acceptable. Loving them because of Allah means that the love be based on faith and which one must have for another Muslim because of his faith whilst love because of their relationship with the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam means that the love be based on their relationship with the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam.  This reveals that one should have double love for the Muslim relatives of the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam; firsly because of their Imaan and secondly because of their relationship with the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam.

Muslim, Tirmidhi and Nisai narrated from Zaid bin Arqam that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أذكركم الله في اهل بيتي
‘I remind you of Allah (to fear Him) about my Ahl al-Bait.’
[Sahih Muslim, Vol. 4, Page 36, Hadith 1837 | Musnad Ahmad, Vol. 5, Page 492, Hadith 18780 | Sahih Ibn Khuzaymah, Vol. 4, Page 62, Hadith 2357]

Tirmidhi, denoting it Hasan, and Tabarani narrated from Ibn Abbas the the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أحبوا الله لم يغذوكم به من نعمه وأحبوني لحب الله وأحبوا أهل بيتي لحبي
‘Love Allah because of what He gave you from His blessings; Love me because of the Love of Allah and Love my Ahl al-Bait because of my Love.’
[Sunan Tirmidhi, Vol. 5, Page 622, Hadith 3789 | Mustadrak al-Hakim, Vol. 3, Page 162, Hadith 4716 | Tabarani in Al-Kabir, Vol. 3, Page 46, Hadith 2638 | Bayhaqi in Shau’ab al-Iman, Vol. 2, Page 13, Hadith 1378]

The reason and causes of love have been described in this hadith. Love of Allah should be because He is our Creator and Nourisher; Love for the Prophet should be because he is Allah’s Prophet and Beloved and Love for the Prophet’s family should be because it is his family.

Tabarani and Haakim narrated from Ibn Abbaas that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

يا ابن عبد المطلب: اني سالت الله لكم تلاثاً ان يثبت قلوبكم وان يعلم جاهلكم ويهدي ضالكم وسالته ان يجعلكم جودآء نجدآء رحمآء فلو ان رجلاً صفن بين الركن والمقام فصلى وصام ثم مات وهو مبغض لاهل بيت محمد دخل النار
‘O Children of Abdul Muttalib, I asked Allah three things for you; that He keeps your hearts steadfast (upon Islam); that He teaches the Deen to your ignorant and illiterate and guides your astray, and that He make you kind, generous and affectionate to one another. So if a man prays, standing between the Rukn and Maqaam, and fasts but dies with malice for the Household of Muhammad he has entered Hell.’
[Tabarani in Al-Kabir, Vol. 11, Page 142, Hadith 11412 | Mustadrak al-Hakim, Vol. 3, Page 162, Hadith 4712]
 

Tirmidhi, denoting it Hassan, and Haakim narrated from Zaid bin Arqam that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

إني تارك فيكم ما إن تمسكتم به لن تضلو بعدي: كتاب الله وعترتي أهل بيتي ولن يفترقا حتى يردا علي الحوض، فأنظروا كيف تخلفوني فيهما
‘Verily I am leaving in you that to which if you firmly hold onto you will not go astray after me; The Book of Allah and my family the Ahl al-Bait. These two will not be separated until they meet me at the Fountain (of Kawthar), so look (take care) at how you deal with them after me.’
[Sunan Tirmidhi, Vol. 5, Page 626, Hadith 3788 | Mustadrak al-Hakim, Vol. 3, Page 160, Hadith 4711]
 

Imam Torpashti Alaihir raHmah states that family here refers to the Prophet’s Pure wives and very closest relatives. Holding onto them means loving and respecting them, acting upon their narrated ahadith and trusting and relying upon their statements. This is also the station of the Prophet’s companions, it is important to love them, act upon their narrated ahadith and trust and rely upon their statements.  The Prophet SallAllahu Alaihi wa Aalihi wa Sallam said ‘My companions are like the stars, whichever of them you follow you will find guidance’ (Mirqaat).

Tabarani narrates from Ibn Abbas that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

بغض بني هاشم والانصار كفر وبغض العرب نفاق
‘Malice for the Bani Haashim (migrants) and Ansaar is kufr (heresy) whilst malice for the Arabs is hypocrisy.’
[Tabarani in Al-Kabir, Vol. 11, Page 118, Hadith 11312]

Ibn Adee in Al-Kaleel narrates from Abu Sa’eed Khudri Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

من ابغضنا اهل البيت فهو منافق
‘He is a hypocrite who has malice for our Ahl al-Bait.’
[Jawahir al-Aqdain, Vol. 2, Page 25]
Imam Samhoodi narrates this in Jawaahir ul Aqdain and related it to the musnad of Imam Delmi and reported that Sayyiduna Jaabir stated ‘We would recognise the hypocrites by their malice for Sayyiduna Ali’. This has been narrated by Imam Tirmidhi and Ahmad with his sanad.

Tabarani narrates from Imam Hasan bin Ali that he said to Muaawiyya bin Khudayj:

يا معاوية بن خديج اياك وبغضنا فان رسول الله صلى الله عليه وسلم قال: لا يبغضنا احد ولا يحسدنا احد الا زيل يوم القيامة عن الحوض بسياط من نار
‘O Muaawiya Ibn Khudayj guard yourself from having malice for us because undoubtedly the beloved Prophet SallAllaho Alaihi wa Sallam said ‘No one has malice for us and no one is envious of us except on the day of Qiyaamah he will be kept away from the fountain by whips of fire.’
[Tabarani in Al-Kabir, Vol. 3, Page 81, Hadith 2726 and Al-Awsat, Vol 3. Page 203, Hadith 4426]

Ibn Adee and Bayhaqi, in Shau’ab ul Imaan, narrated from Sayyiduna Ali the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said
من لم يعرف حق عترتي والانصار فهو لاحدى ثلاث اما منافق واما لدينه واما لغير طهرو يعني حملته امه على غير طهر
‘Whosoever did not recognize the right of my family and Ansaar is one of three; either a hypocrite, born illegitimate or conceived by his mother whilst she was impure.’
[Ibn Adee in Al-Kaamil, Vol. 3, Page 106 | Shau’ab al-Iman, Vol. 2, Page 232, Hadith 1614, Daylami in Al-Firdaws, Vol. 3, Page 662, Hadith 5955]
 
Tabarani in Awsat narrates from Hassan bin Ali that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

الزموا مودتنا أهل البيت فانه من لقي الله وهو يودنا دخل الجنة بشفاعتنا والذي نفسى بيده لا ينفع عبداً عمل عمله الا بمعرفة حقنا
‘Make the love of our Ahl al-Bait compulsory for whoever meets Allah having love for us shall enter paradise with our intercession and By He in whose Hand is my life no deed will benefit a servant except by recognizing our right.’
[Tabarani in Al-Awsat, Vol. 3, Page 122, Hadith 2251 | Al-Shifa, Vol. 2, Page 48]

Ibn Shayba and Musadad in their respective Musnads; Hakeem Tirmidhi in ‘Nawaadir Al Usool’, Abu Ya’laa and Tabarani narrated from Salama bin Aku’ that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

الندم أمان لأهل السماء وأهل بيتي أمان لأمتي
‘The stars are the refuge for the people of the Heavans and my Ahl al-Bait is the refuge for my Ummah.’
[Ibn Hajar in Matalib al-Aaliya, Vol. 4, Page 262, Hadith 3972 | Tabarani in Al-Kabir, Vol. 7, Page 22, Hadith 6260 | Kanz al-Ummal, Vol. 12, Page 101]

Tabarani narrates from Abu Dhar, who said: I heard the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam say:

مثل أهل بيتي فيكم كمثل سفينة نوح في قوم نوح من ركبها نجا ومن تخلف عنها هلك ومثل باب حطة في بني اسرائيل
‘The example of my Ahl al-Bait within you is the example of the Ark of Nuh within the nation of Nuh; whoever boarded it was saved and whoever stayed behind was destroyed. It is also the example of the ‘Hitha’ of the Bani Isra’eel.’
[Tabarani in Al-Awsat, Vol. 4, Page 283, Hadith 3506 | Mustadrak al-Hakim, Vol. 2, Page 427, Hadith 3312]
 

The Hitha is mentioned in Surah Baqarah. The Bani Israil were ordered to enter through the door of Bait al-Muqaddas proclaiming Hitha, meaning Oh Allah, forgive our sins. But instead of reciting Hitha some of them proclaimed ‘Hinta’ and so Allah destroyed those who proclaimed that. The relevance of this example is that the one who loves the Ahl al-Bait is (saved like those) proclaiming Hitha whilst those who do not will be destroyed like those proclaiming ‘Hinta’.

Tabarani narrates from Ibn Abbas that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

لا تزول قدما عبد حتى يسأل عن أربع عن عمره فيم أفناه وعن جسده فيم أبلاه وعن ماله فيم أنفقه ومن ابن اكتسبه وعن محبتنا أهل البيت
‘On the day of Judgement the feet of the servant will not move from the grave until he is asked about four matters; His age, the matters in which he spent it; His body, how he expended it’s strength; His wealth, where he spent and how he earned it and about the love of the Ahl al-Bait.’
[Tabarani in Al-Kabir, Vol. 11, Page 83, Hadith 11177 | Haytami in Majma’ al-Zawa’id, Vol. 10, Page 346]

Ibn Najjaar in his ‘Taarikh’ narrates from Hasan bin Ali that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

لكل شيء أساس وأساس الإسلام حب أصحاب رسول الله وحب أهل بيته
‘Everything has a base and the base of Islam is the love of the Prophet’s companions and love of his Ahl al-Bait.’
[Jami’ al-Ahadith, Vol. 3, Page 457, Hadith 9778 | Kanz al-Ummal, Vol. 11, Page 2319, Hadith 32523 | Al-Musannaf]

Tabarani in Al-Awsat narrates from Sayyiduna Jaabir who heard Sayyiduna Umar saying at the time of his marriage to Sayyiduna Ali’s daughter (Sayyida Umm Kulthoom):

إلا تهنئوني سمعت رسول الله صلى الله علي وسلم يقول: ينقطع يوم القيامة كل سبب ونسب إلا سببي ونسبي
‘Do you not congratulate me! I heard the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam say ‘On the Day of Qiyaamah all Sabab (relations through marriage) and Nasab (relations by blood) will break except my Sabab and Nasab.’
[Tabarani in Al-Awsat, Vol. 6, Page 282, Hadith 5602 | Bayhaqi in Sunan al-Kubra, Vol. 7, Page 107, Hadith 13393]

Daylami narrates from Sayyiduna Ali Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أدبوا أولادكم على ثلاث خصال حب نبيكم وحب أهل بيته وعلى قراءة القرآن فان حملة القرآن في ظل الله يوم لا ظل إلا ظله مع أنبيائه وأصفيائه
‘Teach your children three things; Love of your Prophet; Love of his Ahl al-Bait and the recitation of the Quran. Verily the learned of the Quran will be with the Prophets and the pious (Awliyaa) in the shade of Allah’s mercy on the day (of Qiyaamah) when there will be no shade but His.’
[Kanz al-Ummal, Vol. 16, Page 456, Hadith 45409 | Kash al-Khifa, Vol. 11, Page 74, Hadith 34157]
 

The learned of the Quran are those of Correct Aqeedah (belief) who sought the knowledge of the Quran and taught it to others and also includes all those who helped them in this.

Daylami narrates from Sayyiduna Ali Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أثبتكم على الصراط أشدكم حباً لأهل بيتي وأصحابي
‘The most steadfast of you on the Bridge (on the day of Qiyaamah) will be the one with the most love for my Ahl al-Bait and my companions.’
[Ibn Adee in Al-Kaamil, Vol. 2, Page 2304 | Kanz al-Ummal, Vol. 12, Page 96, Hadith 34157]
 

This hadith proves that the most steadfast on the bridge will be the one who combines in his heart the love of the Ahl al-Bait and the love of the Prophet’s Noble Companions. Praise be to Allah, this characteristic belongs to the Ahl as-Sunnah wa al-Jama’ah.

Daylmi narrates from Sayyiduna Abu Sa’eed that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

اشتد غضب الله على من آذاني في عترتي
‘Allah’s most severe wrath (punishment) will be upon the one who pains me regarding my family.’
[Kanz al-Ummal, Vol. 12, Page 93, Hadith 34143]

Based on this hadith the corrupt Yazeed and his aids, Ubaidullah bin Ziyaad, Shimar etc, who martyred and tormented Sayyiduna Imam Hussain and the leading lights of his family, are worthy of Allah’s wrath’. In Zakhair ul ‘Uqba, Page 83 Imam Tabarani narrates from Sayyiduna Ali ‘Allah’s most severe wrath, the wrath of the Prophet and the wrath of the Angels is upon the one who shed the blood of the Prophet and pained him over his household’

Ibn Asakir narrates from Sayyiduna Ali that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

من صنع إلى احد من أهل بيتي يداً كافأته يوم القيامة
‘Whoever does a good to one of my Ahl ul Bait (pure wives and respected children) I will return the favour on the day of Qiyaamah.’
[Kanz al-Ummal, Vol. 12, Page 95, Hadith 34152]

Tabrani narrates from Sayyiduna Umar that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

كل بني أنثى فان عصبتهم لأبيهم ما خلا ولد فاطمة فاني عصبتهم فانا أبوهم
‘The Asba’ (tribe) of all the children of women is from the father except the children of Fatima because I am their Asba (tribe) for I am their father.’
[Tabarani in Al-Kabir, Vol. 3, Page 44, Hadith 6631 | Haytami in Majma’ al-Zawa’id, Vol. 4, Page 224]

Daylmi narrates from Sayyiduna Abu Sa’eed that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أهل بيتي والأنصار كٌرشي وعيبتي وصحابي وموضع مسرتي وأمانتي فاقبلوا من محسنهم وتجاوزوا عن مسيئهم
‘My Ahl ul Bait and the Ansaar are my wealth, my body, my household and my family, the locus of my happiness and my trust. So accept the good deeds of their good and overlook the mistakes of any of them (not from the Hudood of Allah).’
[Daylami in Al-Firdaws, Vol. 1, Page 407, Hadith 1645]

Haakim, in his Taarkh, and Daylami narrated from Sayyiduna Abu Sa’eed that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

ثلاث من حفظهن حفظ الله له دينه ودنياه ومن ضيعهن لم يحفظ الله له شيئاً حرمة الإسلام وحرمتي وحرمة رحمي
‘Whoever safeguards three matters Allah will safeguard his Deen and Duniya and whoever loses them Allah will not protect anything for him; the sanctity (not openly opposing) of Islam (its commandments); my sanctity and the sanctity of my (muslim) relatives.’
[Tabarani in Al-Kabir, Vol. 3, Page 162, Hadith 2881 and Al-Awsat, Vol 1. Page 126, Hadith 205]
 

Ibn Hibban, in his sahih, and Haakim narrated from Sayyiduna Abu Sa’eed Khudri that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

والذي نفسي بيده لا يبغضنا اهل البيت رجل الا ادخله الله النار
‘By He in whose Hand is my Life no man will have malice for my Ahl ul Bait except that Allah will put him in Hell.’
[Mustadrak al-Hakim, Vol. 3, Page 126, Hadith 4717 | Sahih Ibn Hibban, Vol. 15, Page 435, Hadith 6978]

After mentioning this hadith Imam Haakim said that it is upon the conditions of Bukhari and Muslim but that they did not narrate it in their sahih.

Daylami narrates from Sayyiduna Ali Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أربعة أنالهم شفيع يوم القيامة المكرم لذريتي والقاضي لهم الحوائج والساعي لهم في أمورهم عند ما اضطروا إليه والمحب لهم بقلبه ولسانه
‘I will intercede (specifically) for four people on the day of Judgement ‘The one who respected my family; the one who fulfilled their needs; the one who ran and came to their aid when they were helpless and the one who loved them (my family) with (both) his heart and his tongue.’
[Kanz al-Ummal, Vol. 12, Page 100, Hadith 34180 | Zakhair al-‘Uqba, Page 50]

Daylami narrates from Sayyiduna Ali Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

خير الناس العرب وخير العرب قريش وخير قريش بنو هاشم
‘The best of the people are the Arabs; the best of the Arabs are the Quraysh and the best of the Quraysh are the Banu Hashim.’
[Daylami in Al-Firdaws, Vol. 1, Page 178, Hadith 2892]

 

وَقَرْنَ فِي بُيُوتِكُنَّ وَلاَ تَبَرَّجْنَ تَبَرُّجَ ٱلْجَاهِلِيَّةِ ٱلأُولَىٰ وَأَقِمْنَ ٱلصَّلاَةَ وَآتِينَ ٱلزَّكَـاةَ وَأَطِعْنَ ٱللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُـمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيـراً

Translation: And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. (Quran-33:33)

                            In Light of Quran

The Wives of the Prophet are Members of His Household (Ahl Al-Bayt)


إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً

Translation: Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification[33:33]


Tafsir Ibn Kathir:
This is a clear statement that the wives of the Prophet are included among the members of his family (Ahl Al-Bayt) here, because they are the reason why this Ayah was revealed, and the scholars are unanimously agreed that they were the reason for revelation in this case, whether this was the only reason for revelation or there was also another reason, which is the correct view. Ibn Jarir recorded that `Ikrimah used to call out in the marketplace.


إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً

 

Translation:Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification[Quran-33:33]

Tafsir Ibn Kathir: “This was revealed solely concerning the wives of the Prophet.” Ibn Abi Hatim recorded that Ibn `Abbas said concerning the Ayah

The Family of Fatimah (سلام اللہ عليھا) is the Ahl-ul-bait (People of the House)


إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ

Translation: Allah wishes only to remove Ar-Rijs from you, O members of the family. [Quran-33:33]


Tafsir Ibn Kathir:
“It was revealed solely concerning the wives of the Prophet .” `Ikrimah said: “Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying.” So they alone were the reason for revelation, but others may be included by way of generalization. Ibn Jarir narrated that Safiyyah bint Shaybah said: “`A’ishah, may Allah be pleased with her, said, `The Prophet went out one morning wearing a striped cloak of black camel’s hair. Al-Hasan, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Al-Husayn, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Fatimah, may Allah be pleased with her, came and he wrapped her in the cloak with him. Then `Ali, may Allah be pleased with him, came and he wrapped him in the cloak with him, then he said:

 

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــر

Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) This was recorded by Muslim.

Imam Jalal ud din Suyuti (rah): writes in his magnificent Tafsir Dur ul Munthur

وأخرج ابن أبي حاتم وابن عساكر من طريق عكرمة رضي الله عنه عن ابن عباس رضي الله عنهما في قوله { إنما يريد الله ليذهب عنكم الرجس، أهل البيت } قال: نزلت في نساء النبي صلى الله عليه وسلم

Translation: Imam Ibn Abi Hatim and Ibn Asakir narrate from the route of Akrama (ra) who narrated from Ibn Abbas (ra) that {Allah only wishes to remove all abomination from you, ye members of the Family} was revealed regarding the blessed wives of Prophet (Peace be upon him) [Tafsir Dur ul Munthur, Volume No. 5, Page No. 562]

Imam Suyuti (rah) further quotes this hadith:

وأخرج ابن سعد عن عروة رضي الله عنه { إنما يريد الله ليذهب عنكم الرجس أهل البيت } قال: يعني أزواج النبي صلى الله عليه وسلم نزلت في بيت عائشة رضي الله عنها
Translation: Imam Ibn S’ad (ra) narrates from Urwa (ra) who said: Ahlul Bayt refers to wives of Prophet (Peace be upon him). This verse was revealed regarding Hadrat Aisha (ra)

How it specifically refers to blood relatives of Prophet (i.e. Imam Ali, Fatima, Hassan and Hussain – Ridhwan Allaho Ajmain)

 

Imam Suyuti narrates:

وأخرج الترمذي وصححه وابن جرير وابن المنذر والحاكم وصححه وابن مردويه والبيهقي في سننه من طرق عن أم سلمة رضي الله عنها قالت:
في بيتي نزلت { إنما يريد الله ليذهب عنكم الرجس أهل البيت } وفي البيت فاطمة، وعلي، والحسن، والحسين. فجللهم رسول الله صلى الله عليه وسلم بكساء كان عليه، ثم قال ” هؤلاء أهل بيتي فاذهب عنهم الرجس، وطهرهم تطهيراً “

Translation: It is narrated by Imam Tirimdhi and he declared it “SAHIH”.. Imam Ibn Jarir, Ibn Mundhir and Imam Hakim who also declared it “SAHIH” plus Imam Ibn Murduya and Baihaqi in his Sunnan narrate from the route of Umm Salama (ra) who said:

 

This ayah was revealed in my house when in the house were present Fatima, Ali, Hassan and Hussain (Ridhwan Allaho Ajmain). The Prophet (Peace be upon him) covered them in his own cloak and then said: (O Allah) these are my Ahlul Bayt, remove all abomination from them and make them pure and spotless [Tafsir Dur ul Munthur, Volume No. 5, Page No. 563]

وأخرج ابن جرير وابن أبي حاتم والطبراني عن أبي سعيد الخدري رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم ” نزلت هذه الآية في خمسة: فيّ، وفي علي، وفاطمة، وحسن، وحسين، { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيراً } “.

 

Translation: Imam Ibn Jarir, Ibn Abi Hatim and Imam Tabarani narrate from Hadrat Abu Sa’id al Khudri (ra) who narrates from the Prophet (Peace be upon him) who said: This ayah is revealed about 5 personalities (1) Myself (2) Ali (3) Fatima (4) Hassan and (5) Hussain (Allah’s Peace and blessings be upon them all)

 

                       In Light of Hadith

The Family of Fatimah (سلام اللہ عليھا) is the Ahl-ul-bait (People of the House)

Hadith #1

عن أنس بن مالك رضي الله عنه: أن رسول الله صلى الله عليه وسلم كان يمر بباب فاطمة ستة أشهر إذا خرج إلى
صلاة الفجر، يقول: الصلاة! يا أهل البيت: (إِنَّمَا يُرِيدُ اللهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
Ans bin Malik (RA) narrates that when the Holy Prophet (SAW) used to come out for Fajr (dawn) prayer, as he passed the door of Fatimah (سلام اللہ علیھا), he used to say, “O ‘people of the house’, perform your prayer” and then he used to recite the following verse from the Holy Quran: “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house’! (the Prophet’s family) and to totally purify you,

References:

►Tirmidhi, al-Jami-us-sahih (5:352#3206)

►Ahmad bin Hambal, al-Musnad (3:259,285)

►Ahmad bin Hambal, Fadail-us-sahabah (2:761#1340, 1341)

►Ibn Abi Shaybah, al-Musnnaf (6:388#32272)

►Shaybani, al-Aahad wal-mathani (5:360#2953)

►Abd bin Humaid, al-Musnad (p.367#1223)

►Hakim, al-Mustadrak (3:172#4748)

►Tabarani, al-Mujam-ul-kabir (3:56#2671)

►Bukhari related it from Abul Hamra in al-Kuna (p.25# 205). In the tradition this routine of the Prophet (A) was carried out for a period of nine months.

►Abd bin Humayd has related the same tradition from Bukhari in al-Musnad (p.173# 475).
[al-Ahzab 33:33] (he did this) for six months.
 

 

Hadith #2

عن صفية بنت شيبة، قالت: قالت عائشة رضي الله عنها: خرج النبي صلى الله عليه وسلم غداة وعليه مرط مرحل
من شعر أسود. فجاء الحسن بن علي فأدخله، ثم جاء الحسين فدخل معه ثم جاءت فاطمة رضي الله عنها فأدخلها، ثم
جاء علي فأدخله، ثم قال: (إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
Safiyyah the daughter of Shaybah narrates that Ayeshah (رضي الله عنها) said, “The Holy Prophet (SAW) came out one morning wearing a cloak which had camel saddles woven on to it with black wool. Then Hasan bin Ali (RA) came and the Holy Prophet (SAW) took him under the cloak, then Husain (RA) came and entered beneath it with the Holy Prophet (SAW). Then Fatimah (سلام اللہ علیھا) came and the Holy Prophet (SAW) took her under the cloak. Next Ali(كرم الله وجهه) came and the Holy Prophet (SAW) also included him beneath it. Then the Holy Prophet Muhammad (SAW) recited the verse, ‘Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,’ (Al-Ahzab 33:33).”

References:

►Muslim, as-Sahih (4:1883#2424)

►Ibn Abi Shaybah, al-Musannaf (6:370#36102)

►Ahmad bin Hambal, Fadail-us-sahabah (2:672#1149)

►Ibn Rahawayh, al-Musnad (3:678#1271)

►Hakim, al-Mustadrak (3:159#4705)

►Bayhaqi, as-Sunan-ul-kubra (2:149)

►Tabari, Jami-ul-bayan fi tafsir al-Quran (22:6,7)

►Baghawi, Maalim-ut-tanzil (3:529)

►Ibn Kathir, Tafsir-ul-Quran al-azim (3:485)

►Suyuti, ad-Durr-ul-manthur fit-tafsir-bil-mathur (6:605) 

 

Hadith #3

 

عن عمر بن أبي سلمة ربيب النبي صلى الله عليه وسلم قال: لما نزلت هذه الآية على النبي صلى الله عليه وسلم
(إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا) في بيت أم سلمة، فدعا فاطمة و حسنا و حسينا
رضي الله عنهم فجللهم بكساء وعلي خلف ظهره فجلله بكساء، ثم قال: اللهم! هؤلاء أهل بيتي فأذهب عنهم الرجس
وطهرهم تطهيرا

 

Umar bin Abi Salamah (RA) who was brought up by the Prophet (SAW) narrates that when the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,” (al-Ahzab 33:33), was revealed to the Holy Prophet (SAW) at the home of Umm Salamah (رضي الله عنها), he (SAW) called Fatimah (سلام اللہ علیھا), Hasan (RA) and Husain (RA) and covered them with a cloak.Ali(كرم الله وجهه) was behind him (SAW), the Holy Prophet (SAW) also covered him under the same cloak and then said, “Oh Allah! These are my ahl-ul-bait (‘people of the house’) so keep impurity away from them and totally purify them.

References:

►Tirmidhi, al-Jami-us-sahih (5:351,663#3205,3787)

►Ahmad bin Hambal, al-Musnad (6:292)

►Ahmad bin Hambal, Fadail-us-sahabah (2:587#994)

►Bayhaqi related it with slightly different words in as-sunan-ul-kubra (2:150).

►Hakim, al-Mustadrak (2:451#3558)

►Hakim, al-Mustadrak (3:158#4705)

►Tabarani, al-Mujam-ul-kabir (3:54#2662)

►Tabarani, al-Mujam-ul-kabir (9:25#8295)

►Tabarani, al-Mujam-ul-awsat (4:134#3799)

►Baihaqi, al-Itiqad (p.327)

Hadith #4


عن أبي سعيد الخدري رضي الله عنه في قوله: (إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ) قال: نزلت في خمسة: في رسول الله صلى الله عليه وسلم و علي و فاطمة و الحسن و الحسين رضى الله عنهم

Abu Saeed Khudri (RA) has said about the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house’!…”, that it was revealed in honour of the following five personalities: the Messenger of Allah (SAW), Ali (كرم الله وجهه), Fatimah (سلام اللہ علیھا), Hasan (RA) and Hussain (RA). 

References:

►Tabarani, al-Mujam-ul-awsat (3:380#3456)

►Tabarani, al-Mujam-us-saghir (1:231#375)

►Ibn Hayyan, Tabaqat-ul-muhadditheen bi Asbhan (3# 384)

►Khateeb Baghdadi, Tareekh Baghdad (10:278)

►Tabari, Jami-ul-bayan fi tafsir al-Quran (22:6)

 

 

Hadith #5

 

حدثنا ‏ ‏نصر بن عبد الرحمن الكوفي ‏ ‏حدثنا ‏ ‏زيد بن الحسن هو الأنماطي ‏ ‏عن ‏ ‏جعفر بن محمد ‏ ‏عن ‏ ‏أبيه ‏ ‏عن ‏ ‏جابر بن عبد الله ‏ ‏قال ‏رأيت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏في حجته يوم ‏ ‏عرفة ‏ ‏وهو على ناقته القصواء يخطب فسمعته يقول يا أيها الناس إني قد ‏ ‏تركت فيكم ما إن أخذتم به لن تضلوا كتاب الله وعترتي أهل بيتي

‏قال ‏ ‏وهذا ‏ ‏حديث حسن

Narrated by Jabir ibn Abdullah: Jabir saw Allah’s Messenger (peace be upon him) when performing the hajj seated on his she-camel al-Qaswa’ on the day of Arafah giving an address, and he heard him saying, “O people, I have left among you something of such a nature that if you adhere to it you will not go astray: Allah’s Book and my close relatives who belong to my household. [Sunan Tirmidhi Volume 005, Book 162, Hadith Number 3718] Imam Tirmidhi (rah) said: It is hassan

 

Ahle Bayt (Alaihhissalaam)

Ahle Bayt (Alaihhissalaam)

Virtues of Ahle Bait(People of the House)

Fatimah (سلام اللہ عليھا)

Fatimah (سلام اللہ علیھا) is the leader of all women


Hadith #1

عن مسروق: حدثتني عائشة أم المؤمنين رضي الله عنها، قالت: قال رسول الله صلى الله عليه وسلم: يا فاطمة! ألا ترضين أن تكوني سيدة نساء المؤمنين، أو سيدة نساء هذه الأمة

 

Masruq narrates from the Mother of the Believers Ayeshah (رضي الله عنها) that the Holy Prophet (SAW) said, “Fatimah, are you not happy that you are the leader of the women of all the believers or the leader of the women of this ummah.”

References:

►Bukhari, as-Sahih (5:2317#5928)

►Muslim, as-Sahih (4:1905#2450)

►Nasai, Fadail-us-sahabah (p.77#263)

►Ahmad bin Hambal, Fadail-us-sahabah (2:762#1342)

►Tayalisi, al-Musnad (p.196#1373)

►Ibn Sad, at-Tabaqat-ul-kubra (2:247)

►Dawlabi, az-Zurriyah at-tahirah (p.101,102#188)

►Abu Nauym, Hilyat-ul-awliya wa tabaqat-ul-asfiya (2:39, 40)

►Dhahabi, Siyar alam an-nubala (2:130)

 

Hadith #2


عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: إن ملكا من السماء لم يكن زارني، فاستأذن الله في زيارتي، فبشرني أو أخبرني: أن فاطمة سيدة نساء أمتي

Abu Hurairah (RA) narrates that the Holy Prophet (SAW) said, “An angel in the skies who had not seen me requested permission from Allah (SWT) to see me (which he was granted); he told me the good news or brought me the news that Fatimah (سلام اللہ علیھا) is the leader of all women in my nation.”

References:

►Bukhari, at-Tarikh-ul-kabir (1:232#728)

►Tabarani, al-Mujam-ul-kabir (22:403#1006)

►Haythami said in Majma-uz-zawaid (9:201) this tradition has been narrated by Tabarani and has declared its narrators sahih (sound) except Muhammad bin Marwan Zahli. While Ibn Hibban has declared Muhammad bin Marwan Zahli as very sound.

►Dhahabi, Siyar alam an-nubala (2:127)

►Mizzi, Tahdhib-ul-kamal (26:391)

Hadith #3

عن عائشة رضي الله عنها أن النبي صلى الله عليه وسلم قال وهو في مرضه الذي توفي فيه: يا فاطمة! ألا ترضين أن تكوني سيدة نساء العالمين وسيدة نساء هذه الأمة و سيدة نساء المؤمنين

Ayeshah (رضي الله عنها) narrates that the Holy Prophet (SAW) said during the illness in which he passed away, “Oh Fatimah (سلام اللہ علیھا)! Are you not pleased with the fact that you are the leader of the women of all the worlds, the leader of the women of this ummah (nation) and the leader of the women of all the believers.”

References:

►Nasai, as-Sunan-ul-kubra (5:146#8517)

►Nasai, as-Sunan-ul-kubra (4:251#7078)

►Hakim has declared it sahih (sound) in al-Mustadrak (3:170# 4740) while Dhahabi has supported it.

►Ibn Sa‘d, at-Tabaqat-ul-kubra (2:247,248)

►Ibn Sad, at-Tabaqat-ul-kubra (8:26,27)

►Ibn Athir, Usad-ul-ghabah fi-marifah as-sahabah (7:218)

Fatimah (سلام اللہ علیھا) is the leader of women in Paradise


Hadith #4

عن حذيفة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: إن هذا ملك لم ينزل الأرض قط قبل هذه الليلة استأذن ربه أن يسلم عليّ و يبشّرني بأن فاطمة سيدة نساء أهل الجنة، وأن الحسن والحسين سيدا شباب أهل الجنة

 

Hudhaifah (RA) narrates that the Holy Prophet (SAW) said, “There is an angel who before tonight had never come down to earth, asked permission from his Lord to offer slam (salutations) to me and to deliver the good news to me that Fatimah (سلام اللہ علیھا) is the leader of all women of Paradise and Hasan (RA) and Husain (RA) are the leaders of all the youngsters in Paradise.

References:

►Tirmidhi, al-Jami-us-sahih (5:660#3781)

►Nasai, as-Sunan-ul-kubra (5:80,95#8298,8365)

►Nasai, Fadhail-us-sahabah (p.58,72#193,260)

►Ahmad bin Hambal, al-Musnad (5:391)

►Ahmad bin Hambal, Fadail-us-sahabah (2:788#1406)

►Ibn Abi Shaybah, al-Musannaf (6:388#32271)

►Hakim, al-Mustadrak (3:164#4721,4722)

►Tabarani, al-Mujam-ul-kabir (22:402#1005)

►Bayhaqi, al-Itiqad (p.328)

►Muhibb Tabari, Dhakhair-ul-uqba fi-manaqib dhaw-il-qurba (p.224)

 

Hadith #5

عن بن عباس رضي الله عنه، قال: خط رسول الله صلى الله عليه وسلم في الأرض أربعة خطوط. قال: تدرون ما هذا؟ فقالوا: الله و رسوله أعلم. فقال رسول الله صلى الله عليه وسلم: أفضل نساء أهل الجنة: خديجة بنت خويلد، و فاطمة بنت محمد، و آسية بنت مزاحم امرأة فرعون، و مريم ابنة عمران رضي الله عنهن اجمعين

Abdullah bin Abbas (RA) narrates that the Holy Prophet (SAW) drew four lines in the ground and asked, “Do you know what this is?” The companions replied, “Allah (SWT) and His Messenger (SAW) know better.” Then the Holy Prophet (SAW) said, “From the women of Paradise four are superior to others: Khadijah the daughter of Khuwaylid, Fatimah the daughter of Muhammad, Asiyah the daughter of Mazahim the wife of Pharaoh and Maryam the daughter of Imran (RA).”  

References:

►Nasai, Fadail-us-sahabah (p.74,76#250,259)

►Nasai, as-Sunan-ul-kubra (5:93,94#8355,8364)

►Ahmad bin Hambal, al-Musnad (1:293,316)

►Ibn Hibban, as-Sahih (15:470#7010)

►Hakim, al-Mustadrak, (2:539#3836)

►Hakim, al-Mustadrak (3:174,205#4754,4852)

►Ahmad bin Hambal, Fadail-us-sahabah (2:760,761# 1339)

►Abu Yala, al-Musnad (5:110#2722)

►Shaybani, al-Aahad wal-mathani (5:364#2962)

►Abd bin Humayd, al-Musnad (1:205#597)

Fatimah (سلام اللہ علیھا), a part of the Prophet (SAW)

Hadith #6

عن المسور بن مخرمة: رضي الله عنه: أن رسول الله صلى الله عليه وسلم قال: فاطمة بضعة مني، فمن أغضبها أغضبني

Miswar bin Makhramah (RA) narrates that the Messenger of Allah (SAW) said, “Fatimah is a part of me. Therefore, whosoever angers her angers me.”

References:

►Bukhari, as-Sahih (3:1361#3510)

►Bukhari, as-Sahih (3:1374#3556)

►Muslim, as-Sahih (4:1903#2449)

►Ibn Abi Shaybah narrated it in al-Musannaf (6:388# 32269) through Ali (كرم الله وجهه)

►Shaybani, al-Aahad wal-mathani (5:361#2954)

►Tabarani, al-Mujam-ul-kabir (22:404#1013)

►Hakim, al-Mustadrak (3:172#4747)

►Bayhaqi, as-Sunan-ul-kubra (10:201)

►Daylami, al-Firdaws bi mathur al-khitab (3:145#4389)

►Abu Awanah, al-Musnad (3:70#4233)

 

Hadith #7

عن علي رضي الله عنه أنه كان عند رسول الله صلى الله عليه وسلم، فقال: أي شيء خير للمرأة؟ فسكتوا، فلما رجعت قلت لفاطمة: أي شيء خير للنساء؟ قالت ألا يراهن الرجال. فذكرت ذلك للنبي صلى الله عليه وسلم فقال: إنما فاطمة بضعة مني

 

Ali (RA) narrates, “He was present in the company of the Messenger of Allah (SAW) when the Holy Prophet (SAW) asked, ‘What is best for a woman’ on this the companions remained quiet. When I returned home I asked Fatimah, ‘Tell me what is best for a woman?’ Fatimah (سلام اللہ علیھا) replied, ‘It is best for a woman that no men (i.e. outside of one’s immediate family: brothers, father, uncle, husband, sons) see her.’ I mentioned this to the Holy Prophet (SAW) and he (SAW) said, ‘Indeed Fatimah is a part of me.’”

References:

►Bazzar, al-Musnad (2:160#526)

►Haythami, Majma-uz-zawaid (4:255)

►Haythami, Majma-uz-zawaid (9:202)

►Abu Nuaym, Hilyat-ul-awliya wa tabaqat-ul-asfiya (2:40, 41,175)

►Darqutni, Sualat Hamzah (p.280#409)

 

                               HASAN(R.A) AND HUSAIN(RadiAllahanhu)

 

Hadith #8

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying to Hasan: O Allah, behold, I love him. Thou too love him and love one who loves him.

Reference:

Book 031, Number 5951:Sahih Muslim

Hadith #9

Abu Huraira reported: I went along with Allalh’s Messenger (may peace be upon him) at a time during the day but he did not talk to me and I did not talk to him until he reached Bazar of Banfi Qainuqal. He came back to the tent of Fatima and said: Is the little chap (meaning Hasan) there? We were under the impression that his mother had detained him in order to bathe him and dress him and garland him with a sweet garland. Not much time had passed that he (Hasan) came running until both of them embraced each other, thereupon Allah’s Messenger (may peace be upon him) said: O Allah, I love him; love him Thou and love one who loves him (Hasan).        

Reference:

Book 031, Number 5952:Sahih Muslim 

Hadith #10

Al-Bara’ b. Azib reported: I saw Hasan b. ‘Ali upon the shoulders of Allah’s Apostle (may peace be upon him) and he was saying: O Allah, I love him, and love him Thou.

Reference:

Book 031, Number 5953:Sahih Muslim

 

Hasan (RA) and Husain (RA) are the leaders of Paradise.

Hadith #11

عن حذيفة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: إن هذا ملك لم ينزل الأرض قط قبل هذه الليلة استأذن ربه أن يسلم عليّ و يبشّرني بأن فاطمة سيدة نساء أهل الجنة، وأن الحسن والحسين سيدا شباب أهل الجنة

 

Hudhaifah (RA) narrates that the Holy Prophet (SAW) said, “There is an angel who before tonight had never come down to earth, asked permission from his Lord to offer slam (salutations) to me and to deliver the good news to me that Fatimah (سلام اللہ علیھا) is the leader of all women of Paradise and Hasan (RA) and Husain (RA) are the leaders of all the youngsters in Paradise.”

References:

►Tirmidhi, al-Jami-us-sahih (5:660#3781)

►Nasai, as-Sunan-ul-kubra (5:80,95#8298,8365)

►Nasai, Fadhail-us-sahabah (p.58,72#193,260)

►Ahmad bin Hambal, al-Musnad (5:391)

►Ahmad bin Hambal, Fadail-us-sahabah (2:788#1406)

►Ibn Abi Shaybah, al-Musannaf (6:388#32271)

►Hakim, al-Mustadrak (3:164#4721,4722)

►Tabarani, al-Mujam-ul-kabir (22:402#1005)

►Bayhaqi, al-Itiqad (p.328)

►Muhibb Tabari, Dhakhair-ul-uqba fi-manaqib dhaw-il-qurba (p.224)

HAZART Ali (Karam Allaho Wajaho)

Believers love Hadrat Ali and hypocrites nurse grudge against him

Hadith #12

Zirr reported: ‘Ali observed: By Him Who split up the seed and created something living, the Apostle (may peace and blessings be upon him) gave me a promise that No one but a believer would love me, and none but a hypocrite would nurse grudge against me.

Reference:

Book 001, Number 0141: (Sahih Muslim) 

 

The Analogy between Aaron and Moses (Peace be upon them both)

Hadith #13

Sa’d reported Allah’s Apostle (may peace be upon him) as saying to ‘Ali: Aren’t you satisfied with being unto me what Aaron was unto Moses?

Reference:

Book 031, Number 5916: (Sahih Muslim)

For whosoever is Prophet (saw) Mawla, Ali is Mawla

Hadith #14

Sayyidna Abu Sarihah (Radhi Allah) or Zayd ibn Arqam (Shu’bah is uncertain about it) said that Prophet (salallaho alaihi wasalam) said: He for whom I am Mawla (friend, beloved, helper), Ali is Mawla

Reference:

[Sunnan al Tirimdhi Hadith No. 3733] – Imam Abu Isa Tirimdhi (rah) said: This Hadith is Hasan Gharib

Hadith #15

Sayyidna Hubshi ibn Junadah (RA) reported that Allah’s Messenger said: Ali is from me and I am from Ali

Reference:

[Sunnan Ibn Majah Hadith No. 119] – Imam Tirimdhi also narrated it and declared it Hassan Sahih.

Hadith #16

عن البراء بن عازب رضي الله عنه، قال: أقبلنا مع رسول الله صلى الله عليه وآله وسلم في حجته التي حج، فنزل في بعض الطريق، فأمر الصلاة جامعة، فأخذ بيد علي رضي الله عنه، فقال: ألست أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: ألست أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فهذا ولي من أنا مولاه، اللهم! وال من والاه، اللهم! عاد من عاداه

Translation:“Barā’ bin ‘Āzib (RA) narrates: We performed hajj with Allāh’s Messenger (SAW). On the way he stayed at a place and commanded us (to establish) the prayer in congregation. After this, he held ‘Alī’s hand, and said: Am I not nearer than the lives of the believers? They replied: Why not! He said: Am I not nearer than the life of every believer? They replied: Why not! He said: One who has me as his master has this (‘Alī) as his guardian. O Allāh! Befriend the one who befriends him and be the enemy of one who is his enemy.”     

References:

► Ibn Mājah narrated this sound hadīth (tradition) in preface (al-muqaddimah) to his Sunan (1:88 # 116)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:168)

►Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:167, 168)

►Ibn ‘Abī ‘Āsim briefly mentioned in as-Sunnah (p.603 # 1362). 

 

Hadith #17

Most of the hadīth-scholars have described the tradition given below in the mode of revelation of the verse:

إنَّمَا وَلِيُّكُمُ اللهُ وَرَسُوْلُه وَالَّذِيْنَ آمَنُوا الَّذِيْنَ يُقِيْمُوْنَ الصَّلاةَ وَيُؤْتُوْنَ الزَّكَاةَ وَهُمْ رَاكِعُوْنَ

[Quran, al-Mā’idah 5:55]

(Surely your (helping) friend is Allāh and His Messenger and (along with them) are the believers who establish prayers, pay zakāh and bow down (in humility before Allāh (SWT)

عن عمار بن ياسر رضي الله عنه، يقول: وقف على علي بن أبي طالب رضي الله عنه سائل وهو راكع في تطوع، فنزع خاتمه فأعطاه السائل، فأتى رسول الله صلى الله عليه وآله وسلم، فأعلمه ذالك، فنزلت على النبي صلى الله عليه وآله وسلم هذه الآية: {إنَّمَا وَلِيُّكُمُ اللهُ وَرَسُوْله وَالَّذِيْنَ آمَنُوا الَّذِيْنَ يُقِيْمُوْنَ الصَّلاةَ وَيُؤْتُوْنَ الزَّكَاةَ وَهُمْ رَاكِعُوْنَ} فقرأها رسول الله صلى الله عليه وآله وسلم، ثم قال: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه

“It is narrated by ‘Ammār bin Yāsir (RA) that a beggar came up to ‘Alī (RA) and stood beside him. He was kneeling in prayer. He (the beggar) pulled out his ring and he gave the ring to the beggar. Then ‘Alī (RA) called on the Prophet (SAW) and told him the news.At this occasion, this verse was revealed to him: (Surely your (helping) friend is Allāh and His Messenger and (along with them) are the believers who establish prayers, pay zakāh and bow down (in humility before Allāh (SWT)). Allāh’s Messenger (SAW) read out the verse and said: One who has me as his master has ‘Alī as his master. O Allāh! Be his friend who befriends him (‘Alī) and be his enemy who is his enemy.”

References:

►Tabarānī related it in al-Mu‘jam-ul-awsat (7:129, 130 # 6228), al-Mu‘jam-ul-kabīr (4:174 # 4053; 5:195, 203, 204 # 5068, 5069, 5092, 5097), and in al-Mu‘jam-us-saghīr (1:65)

►Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372)

►Hākim, al-Mustadrak (3:119, 371 # 4576, 5594)  

 

Hadith #18

عن البراء بن عازب رضي الله عنه، قال: كنا مع رسول الله صلى الله عليه وآله وسلم في سفر، فنزلنا بغدير خم، فنودي فينا: الصلاة جامعة، وكسح لرسول الله صلى الله عليه وآله وسلم تحت شجرتين، فصلى الظهر وأخذ بيد علي رضي الله عنه، فقال: ألستم تعلمون أنى أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: ألستم تعلمون أنى أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فأخذ بيد علي رضي الله عنه، فقال: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه. قال: فلقيه عمر رضي الله عنه بعد ذلك، فقال له: هنيئا يا ابن أبي طالب! أصبحت وأمسيت مولى كل مؤمن ومؤمنة
Translation:“It is narrated by Barā’ bin ‘Āzib (RA): We were on a journey with Allāh’s Messenger (SAW). (On the way) we stayed at Ghadīr Khum. There it was announced that the prayer was about to be offered. The space under two trees was cleaned for Allāh’s Messenger (SAW). Then he offered the zuhr (noon) prayer, and, holding ‘Alī’s hand, he said: Don’t you know that I am even nearer than the lives of the believers? They said: Why not! He said: Don’t you know that I am even nearer than the life of every believer? They said: Why not! The narrator says that he said while holding ‘Alī’s hand: One who has me as his master has ‘Alī as his master. O Allāh! Befriend the one who befriends him (‘Alī) and be the enemy of one who is his enemy. The narrator says that after this ‘Umar (bin al-Khattāb (RA)) met ‘Alī (RA) and said to him: O Ibn Abī Tālib! Congratulations, you have become the master of every male and female believer, morning and evening (for ever).”

References:

►Ahmad bin Hambal related it from Barā’ bin ‘Āzib through two different chains of transmission in al-Musnad (4:281)

►Ibn Abī Shaybah, al-Musannaf (12:78 # 12167)

►Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169; 5:464)

►Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (5:167, 168)

► Ibn Athīr, Asad-ul-ghābah (4:103)

► Dhahabī has said in Siyar a‘lām-in-nubalā’ (2:623, 624)